Daniel 4:34

I, Nebuchadnezzar, lifted up mine eyes unto Heaven.

An Unlikely Convert

I. HIS CONVERSION OUT OF A STATE OF HEATHENISM. There was a mass of idolatrous opinion and vicious custom, in the midst of which Nebuchadnezzar was brought up, and by which he was configured. He was ill-placed so far as an opportunity of conversion, or a radical change of heart and life, are concerned.

II. HIS CONVERSION, OUT OF A STATE OF WORLDLY PRIDE. He was uniformly prosperous. He had no change, no checks, no defeats; therefore, he was filled with the thought of himself, so as to shut out the thought of a higher.

III. THE UNUSUAL MEANS EMPLOYED IN SECURING HIS CONVERSION. He had to be humbled. His reason was taken from him, and he became like a beast in his habits. It was the greatest humiliation that could have been sent on earth’s monarch.

IV. THE EVIDENCES NEBUCHADNEZZAR GAVE OF HIS BEING CONVERTED.

1. There is no reason why grace should not have worked in Nebuchadnezzar’s heart. Full and accurate knowledge is not an essential for salvation. Nebuchadnezzar was not entirely shut in by heathenism; for in the course of his life he was brought into contact with the servants of God, and he would learn from them the part assigned to him in prophecy.

2. We are not to expect too much in the way of evidence. It was not to be expected of one who was in Nebuchadnezzar’s position that he would be the saint John or Paul was. His antecedents and surroundings would operate against him, so that there would be only an imperfect development of grace, and he would do many things a Christian knows to be wrong.

3. We have a very imperfect record of what he was after conversion; but what we have is encouraging. Nebuchadnezzar disappears from our view here under a favourable light. We remark then

(1) In the way of evidence of his conversion, his clear recognition of the Divine sovereignty. That is implied in the description of God as the King of Heaven, One whose sovereignty was not connected with a single planet and baulked here and there by others, but who had the whole dome of Heaven, and, therefore, the whole range of earth, under His potent sway. Indeed, there is no more frequently quoted or more satisfactory expression of the Divine sovereignty than that which we have from the mouth of Nebuchadnezzar (v. 34, 35). He felt that he had been in the grasp of that sovereignty; he had been sovereignly humbled, and he had been sovereignly delivered. Now it is true that a recognition of the Divine sovereignty is not enough to save us, but there must be something like this in every saved person. As it is true of the sinner that he says, “I am my own; who is Lord over me?” so it is a mark of a converted man that he recognises that God has a propriety in him, and a right to dispose of him for His own glory. We remark

(2) That he had a clear recognition of the righteousness of God’s dealings with him. All whose works are truth, and His ways judgment. He was not the erring, fickle tyrant such as he had been taught to regard the objects of his worship; but He was One who, truthfully observing all that takes place, and above all possibility of deception, applies a just and equal test to every man’s conduct, and appoints for him what is right. We do not suppose that he saw the righteousness of God in many of its bearings, that he could spell out a tenth part of what we can do; but he did not rest in the general idea of righteousness, but felt it in its application to himself, that God had not gone beyond right in degrading him as He had done to the condition of a beast. To have learned such a lesson as that from his life, was that not the mark of a saved person? We remark

(3) That there was the clear recognition of what had been the blot and sin of his precious life, what he calls walking in pride, and a humbling of himself for it. “As the rhetorician, being asked what was the first thing in the roles of eloquence, answered, pronunciation; what was the second, pronunciation; what was the third, still he answered, pronunciation--so if you should ask me concerning the precepts of the Christian religion, I would answer firstly, and secondly, and thirdly, and for ever, humility.” There is nothing more insisted on in Scripture, and there is nothing in which hypocrites so grossly fail in; and, therefore, when we see it present we may entertain a good hope regarding a man. Nebuchadnezzar could not have such an emptying of his own goodness, such a realization of personal violence as we may have, to whom have been disclosed the holiness and the love of God in the cross of Christ. But if he abased himself according to his light, accepting of the mercy of God, he would be accepted of God according to the words, “God is no respecter of persons, but in every nation,” etc. There is a beautiful exhibition of humility in what the whole of this fourth chapter is--a royal proclamation. It begins, “Nebuchadnezzar the king unto all people, nations, and languages that dwell in all the earth.” Its design was to magnify God in his humiliation and in his restoration to his reason and to his kingdom; and it is an unvarnished record, concealing nothing, extenuating nothing. If Nebuchadnezzar gained admittance, why may not we? There is no restraining of the Spirit, no loss of virtue in the blood of Christ, no withdrawing of the Divine promise. Let us strive then to enter in while the door of mercy is standing open. (R. Finlayson, B.A.)

Restitution of Nebuchadnezzar

First, Nebuchadnezzar was humbled as God humbleth His enemies; now he is humbled as God humbleth His children; that although he had more honour than he had before, yet he is not proud of it as he was before, but crieth with the prophet David Psalms 115:1), “Not unto me, O Lord, not unto me, but unto thy name, give the glory.” In these verses two things show themselves st the first view, that is Nebuchadnezzar’s restitution, and his thankfulness in his restitution. First, he showeth the time when he was restored, in these words, “At the end of these days,” then he showeth the manner how he was restored, in these words, “I Nebuchadnezzar lifted up my eyes to heaven, and mine understanding was restored to me.” In his thankfulness, first, he extolleth God’s power in setting him up, and pulling him down, and raising him again; then he commendeth God’s justice and truth, which deserves to be praised for His judgments as much as for His mercy, as though he rejoiced that God hath made him like a beast, that he might die like a man. “At the end of these days.” As Daniel noted the time of his pride when he walked in his palace, to show how pride grows out of buildings, and wealth, and apparel, and such roots, so he noteth the time of his fall, “while the words were in his mouth,” to show that he was punished for his pride and, ignorance, that he might know where to begin his conversion, and abate his pride. And when he had taken away the cause, then God would take away the punishment, so likewise he noteth the time of his restitution, “at the end of these days,” that is, after seven years were expired, to show how long the sickness of pride is in curing, and to show

how everything was fulfilled which was prophesied, even to the point of time. Yet another note is set upon this beast; lest we should think that God only regardeth the season, and thinks seven years’ punishment enough for such a sin, he saith not barely, that his understanding and honour was restored unto him when seven years were ended, but that they were restored unto him when he began to lift up his eyes to Heaven, to show that this blessing came from above, and that He which had humbled, him had restored him again; as if he should say to all that are cast down with sickness, or poverty, or infamy, or any trouble whatsoever in body or mind, He which hath humbled you will raise you, as He hath done me; but you must look up unto Heaven, and lift up your hearts to Him, and then your understanding, and comfort, and wealth, and pleasure, and health, and liberty, and good name, and all, shall return unto you again, like Job’s sheep, and camels, and oxen, in greater number than he had before. Like a man which is wakened out of a long trance, now: he began to stir and lift up his eyes. When the heart is once lift up, it will lift up the eyes, and the hand, and voice, and all to Heaven. He which never looked up to Heaven so long as his comfort was upon the earth, now his mind is changed, his looks, and gestures, and speeches, and all are changed with it, as though God would show a visible difference between the spiritual and carnal, even in their looks and gestures, as there is between a child and an old man. The spiritual minds are heavenly, and look up, because their joy is above. Now he talks no more of his palace, nor his power, nor his majesty, though it be greater than it was; but he looked above his own palace to another palace, from whence that terrible voice came down unto him, “Thy kingdom is departed from thee”; which expresseth his contrite heart and wounded spirit, how many passions battled within, as if he should chide himself and say, Unthankful man, my power ever descended from above, and I ever looked upon the earth and mine honour came down from Heaven, and I never lift up mine eyes before; but now, saith he, go up, my voice, and my hands, and my eyes. How long will ye pore upon the earth like a beast? So he lifted up his eyes unto Heaven. After he had lifted up his eyes, he beginneth to pray, and praise, and give thanks to God, which showeth that he did not only lift up his eyes, but his heart too (Psalms 25:1). Now God thinks the time long enough; and as He reformed the ground after the flood with fruit, and herbs, and flowers again, so He reformed Nebuchadnezzar with understanding, and beauty, and honour again. As when he repented himself and said, I will drown the earth no more Genesis 8:21), so I will chase Nebuchadnezzar no more. Now he knows a King above him, he shall be a king again; now he seeks my honour, I will give him honour; now he magnifieth him that debased him, I will return to exalt him. So the voice which thundered from Heaven, “Thy kingdom is departed from thee,” sounds again, “Thy kingdom is restored to thee.” Thus the displeasure of God is but an interim, until we know something that we should know, and then Nebuchadnezzar shall be king again, then the sick man shall be whole again, them the bondman shall be free again, then the poor man shall be rich again. His mercies are called everlasting, because they endure for ever (Psalms 136:1); but His anger is compared to the clouds because it lasteth but a season. Now the first cure of the king’s restitution was of his mind. “Mine understanding,” saith Nebuchadnezzar, “was restored unto me.” To show what an inestimable gift our understanding and reason is, whereby we differ from beasts; for which we cannot be thankful enough, therefore he records it twice, as though his heart did flow with gladness, and his tongue could not choose but speak often of it, as a man thinketh and speaketh of that which he loveth: “Mine understanding was restored unto me,” etc. That which was first taken away was first restored again, which so soon as it was gone, he was counted a man no more, but a beast. After he had said “Mine understanding was restored to me,” he annexeth, “mine honour was restored to me”; so he grew to a king again. As he was wont to put on one robe after another when he was a king, so when God would make him a king again, first he puts upon him the robe of understanding, as it were the foundation of a king, like the princely spirit which came upon Saul (1 Samuel 10:9); and when he had a prince’s heart, then God gave him a prince’s power, and proclaimed, like a voice from Heaven, Nebuchadnezzar, king of Babel; so gloriously he rose again like the sun, with a triumph of his restitution, and welcome of his subjects, like the shout which went before Solomon (1 Kings 1:34). Here a wise man may study and wonder, like Elisha, when his master was rapt to Heaven. For as though a snuff had been taken from the ground, and set in the candlestick again, and shined brighter than it did before; so Nebuchadnezzar was raised from the dust and set in the throne; even now no man cared for him, and now no man dare displease him. That which Solomon saith in Proverbs 16:7, “When the ways of a man please the Lord, he will make all his enemies at peace with him”; so when Nebuchadnezzar pleased the Lord, God gave him grace with men, and his glory was augmented: “My glory was increased,” etc. That is, he received not only his kingdom, and power, and honour again, but he received usury of them. When he sought God’s honour, and cared not for his own, honour was increased, according to that (1 Samuel 2:30), “I will honour them that; honour me.” Now he hath received grace, let us examine his thankfulness. Now let us see the parts of this king’s confession, that we may see how his thankfulness did answer to his sin. Before, he had robbed God of his honour; now, as though he came to make restitution, he brings praise, and thanks, and glory in his mouth. First, he advanceth God’s power, and saith that His “kingdom is an everlasting kingdom”; in which words he confesseth that God was above him, because that his kingdom was not an everlasting kingdom, but a momentary kingdom, like a spark, which riseth from the fire, and falleth into the fire again. Therefore, he showeth what a fool he was to vaunt of his kingdom, as though it were like God’s kingdom, which lasteth for ever. Secondly, he magnifieth the power of God, and saith that God “doth what he listeth both in heaven and earth,” and nothing can hinder him, or “say unto him, What dost thou?” Under which words he confesseth again that God was above him, because he could not reign as he listed; for when he thought to live at his pleasure, he was thrust out at doors, and God said not to him, Wilt doest thou? but “Thy kingdom shall depart from thee.” Therefore, he showeth what a fool he was to vaunt of his power, as though it had been like God’s power, which cannot be checked. Thirdly, he commendeth the justice of God, and saith that His works were all truth, and His ways were all judgment. Under which words he confesseth again that God was above him; for his ways were all errors, and his works were all sins, as the end proved. Therefore, he shows what a fool he was to vaunt of his works, as though they had been like God’s works, which cannot be blamed; therefore, he concludes, “I Nebuchadnezzar praise, and extol, and magnify the King of heaven.” Such a schoolmaster is affliction, to teach that which prophets and angels cannot teach. Thus you have seen pride and humility, one pulling Nebuchadnezzar out of his throne, the other lifting him into his throne; whereby their which stand may take heed lest they fall, and they which are fallen may learn to rise again. (H. Smith.)