SERMON: “A Disturbing Call to Repentance” (Dan. 4:1–27)
“A Disturbing Call to
Repentance”
(Dan. 4:1–27)
Series: “Daniel:
God’s Sovereign Plans” #10 Text: Daniel 4:1–27
By: Shaun
Marksbury Date: August 17, 2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
Intelligence and ability are blessings from God. While He grants them, He can easily remove
them. We should all examine our lives,
and if we find areas of pride, bring them under humble submission to God.
Unfortunately, the least likely to do this are our
leaders. Sometimes we wonder if we
should speak to the political climate and to the decisions of rulers, but the
Lord has a clear word for them. God has
an interest in the hearts of kings, and He can direct the course of a kingdom
and a nation.
That’s what we see here with Nebuchadnezzar, king of Babylon. He reigned for a total of 43 years, and this
would have been near the end of his reign; the events of this chapter “would be
some 30 years after the experience of the three men in the fiery furnace, about
the 50th year of Daniel’s life.”[1] History confirms Nebuchadnezzar had much to
be proud of in his Babylon. However, God
wanted Nebuchadnezzar to know a much greater truth than he knew
previously. To do this, God had to
humble Nebuchadnezzar.
As we dive into this text, it’s import to realize how unique
Daniel 4 is in Scripture. It’s written largely
by a Gentile, a royal proclamation from Nebuchadnezzar himself. As we saw in chapter two, he serves as the head
of the Gentile empires leading to Christ’s kingdom. This king wrote it in Aramaic, the lingua
franca of the empire, wanting the nations to read it. It’s a pagan ruler’s testimony to God’s
sovereignty over all rulers, and there is likely some prophetic significance to
the fact that the nations need to be humbled before the appearing of our Lord.[2]
This means that God preserved this address to the nations so
everyone would likewise repent. It’s a message
not just to nations, then, but also for us as individuals. We’ll see the nations need the Lord (vv.
1–3), need God’s word (vv. 4–9), need a warning (vv. 10–18), and need
repentance (vv. 19–27).
II.
The Nations Need the Lord (vv. 1–3)
Nebuchadnezzar the
king to all the peoples, nations, and men of every language that live in all
the earth: “May your peace abound! It
has seemed good to me to declare the signs and wonders which the Most High God
has done for me. 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.
This opening doxology reminds is a declaration of the nation’s
need for the Lord. He opens with a somewhat
standard greeting, addressing “all the peoples, nations, and men of every
language that live in all the earth.” Nebuchadnezzar
claims universal rule, which, given the vastness of his empire, is warranted.[3] Yet, it is fascinating that he doesn’t spend
any time giving himself grand titles or vain descriptions;[4] he limits his description of
himself to simply “the king,” leaving the focus upon God.
The Aramaic word for “peace” is a standard one for
openings. It’s the same greeting Darius
uses in Daniel 6:25, for instance. It conveys
a wish or desire for overall welfare and health for the recipients,[5]
similar to the Hebrew shalom. As
Matthew Henry comments, it becomes kings to disperse good wishes and bless
their subjects as fathers of their country.[6]
In verse 2, Nebuchadnezzar states his purpose. He says, “It has seemed good to me to declare
the signs and wonders which the Most High God has done for me.” He does what we ought to do — show others
God's dealings with us, both rebukes and favors, even if it reflects disgrace
on ourselves, as long as it glorifies God.[7]
As one commentator notes, if God has
done something wonderful, we should delight to share it.[8]
Signs and wonders were evidence of God’s truth in
significant times. The Aramaic
expression “describes the miraculous.”[9] Nebuchadnezzar had witnessed it three times: in
the dream and its interpretation in chapter 2, in the fiery furnace in chapter
3, and now he writes after the humbling events of vv. 28–33.[10] So, now calls God “the Most High” (as he did in
3:26, elevating Him above his own gods). He’s unlikely to forget this time.
Consider how he bursts into praise in v. 3 and confesses God’s
absolute sovereignty. He repeats the phrase
“signs and wonders” for emphasis. He
also notes God’s eternal dominion which is from generation to generation,
unlike earthly reigns. As an older man,
it was vital that he see a kingdom which endures forever.[11]
If a proud king like Nebuchadnezzar can praise God, how much
more should we, who know Christ, exalt Him? The nations need the Lord because only His
kingdom endures. And in our prideful
world, that starts with humble yourself before the Most High, whose rule is
eternal. We can know Him through His
word, which we consider next.
III.
The Nations Need God’s Word (vv. 4–9)
I, Nebuchadnezzar,
was at ease in my house and flourishing in my palace. I saw a dream and it made me fearful; and these
fantasies as I lay on my bed and the visions in my mind kept alarming me. So I gave orders to bring into my presence all
the wise men of Babylon, that they might make known to me the interpretation of
the dream. Then the magicians, the
conjurers, the Chaldeans and the diviners came in and I related the dream to
them, but they could not make its interpretation known to me.
But finally Daniel
came in before me, whose name is Belteshazzar according to the name of my god,
and in whom is a spirit of the holy gods; and I related the dream to him, saying,
‘O Belteshazzar, chief of the magicians, since I know that a spirit of the holy
gods is in you and no mystery baffles you, tell me the visions of my dream
which I have seen, along with its interpretation.
Nebuchadnezzar recounts his second miraculous dream he
received, roughly eight years prior to his writing. In contrast to Jewish captives, he had peace
at home and prospered.[12] He had already conquered Egypt around his 34th
or 35th year (Ezek. 29:17), ending wars.[13]
But God can terrify the secure.[14] In v. 5, he describes a dream which may have alarmed
him more than the one in chapter 2.
He perceived it as being divine,[15]
so he sought answers. In v. 6, he first
consulted a gathering of “all the wise men of Babylon.” He does not state that he withheld the dream
from them (cf. v. 7). Yet, like in chapter
2, but they fail again (cf. 2:2–13). This
highlights their impotence, proving God's ability alone.
Isaiah 47:12–13 mocks such counsels. We read there, “Stand fast now in your spells and in your many sorceries with which you
have labored from your youth; perhaps you will be able to profit, perhaps you
may cause trembling. You are wearied
with your many counsels; let now the astrologers, those who prophesy by the
stars, those who predict by the new moons, stand up and save you from what will
come upon you.” God makes it clear that
only He and His Word can save.
We see God’s Word made available in Daniel. V. 8 announces his entrance with anticipation:
“finally.” Daniel arrives last — perhaps
delayed to let pagans fail, or as the chief (2:48), he was consulted last.[16] Whatever the event, Nebuchadnezzar mentions
that Daniel was renamed “Belteshazzar,” meaning “Bel protect his life,” after
Nebuchadnezzar's (former?) gods. Remember,
he is saying this in context of exalting the true God.
At this moment, he still recognizes a “spirit of the holy
gods” in Daniel. It may be that this is a
polytheistic statement, unless his words are now to be understood to be a
plural of majesty of the one true God. In
reality, Daniel is full of the Holy Spirit (cf. Dan. 4:8; 5:11–14; 6:3). In other words, Daniel’s power and truth comes
from Yahweh, so, in v. 9, Nebuchadnezzar relates the dream to Daniel.
God’s word is constantly shown to be superior to man’s
word. Because human wisdom fails, the
nations need God’s Word. Like
Nebuchadnezzar, too many people turn to God last. But His Word pierces pride and provides hope. Turn to Scripture first, where the Spirit
illuminates truth, even if it’s an uncomfortable truth (as we see next):
IV.
The Nations Need a Warning (vv. 10–18)
Now these were the
visions in my mind as I lay on my bed: I was looking, and behold, there was a
tree in the midst of the earth and its height was great. The tree grew large and became strong and its
height reached to the sky, and it was visible to the end of the whole earth. Its foliage was beautiful and its fruit
abundant, and in it was food for all. The
beasts of the field found shade under it, and the birds of the sky dwelt in its
branches, and all living creatures fed themselves from it.
‘I was looking in
the visions in my mind as I lay on my bed, and behold, an angelic watcher, a
holy one, descended from heaven. He
shouted out and spoke as follows: “Chop down the tree and cut off its branches,
strip off its foliage and scatter its fruit; let the beasts flee from under it and
the birds from its branches. Yet leave
the stump with its roots in the ground, but with a band of iron and bronze around
it in the new grass of the field; and let him be drenched with the dew of
heaven, and let him share with the beasts in the grass of the earth. Let his mind be changed from that of a man and
let a beast’s mind be given to him, and let seven periods of time pass over
him. This sentence is by the decree of
the angelic watchers and the decision is a command of the holy ones, in order
that the living may know that the Most High is ruler over the realm of mankind,
and bestows it on whom He wishes and sets over it the lowliest of men.”
This is the dream which
I, King Nebuchadnezzar, have seen. Now
you, Belteshazzar, tell me its interpretation, inasmuch as none of the wise men
of my kingdom is able to make known to me the interpretation; but you are able,
for a spirit of the holy gods is in you.
This chapter
features two contrasting sovereignties or dominions: The rule of man vs. the rule
of God. This is the first hint that
man’s kingdom is great and grows in conflict with God’s. Humility is necessary, lest God cut man down
to size.
Perhaps Nebuchadnezzar understood a bit of this, which is
why he was so troubled. He sees a tree
which symbolizes his rule. It grew to a
point at which it reached the sky or “heaven,” which is key here —Nebuchadnezzar's
pride reaches heaven, but heaven condemns it (Gen. 11:4; Isa. 14:13).
Yet, this tree was a blessing. It was beautiful and a blessing, providing
shade and food. This echoes Jeremiah
27:6, where God gives beasts to Nebuchadnezzar. Kings should be benefactors (Luke 22:25), and
there was a certain peace and provision his reign afforded his subjects.
In v. 13, though, the dream turns darker. He sees a “watcher,” which literally means one
who is awake or alert.[17] Angels need no sleep (Ps. 17:8), and they
watch the affairs of men with a sleepless eye. Angels also administer judgment (Dan. 10:13;
Rev. 16), which is something that the king is witnessing.
The angel pronounced that the tree be chopped down to the
ground and stripped. As one commentary
notes, “Previously Nebuchadnezzar had traveled to Lebanon to watch the felling
of the great cedars to provide timber for his construction projects in Babylon.
So he had witnessed the felling of
mighty trees.”[18] Prosperity is uncertain; judgment strips
glory.[19]
There is a small measure of grace in v. 15. The stump will remain with the iron band around
it. Such a situation would allow
regrowth (Job 14:7–9) while the band protects the stump (v. 26). The nucleus remains.[20] Here, we see mercy in God’s judgment.
In v. 16, though, we see that this pronouncement isn’t upon
a tree, or a kingdom, but on a human being.
We read that “his mind” will be changed from a man to a beast. One of the labels used to describe the mental
condition of a person believing he is an animal is lycanthropy.[21] Today, instead of being treated in a mental
institution, it’s applauded as brave!
Such an irony must be providential if God is planning on judging this
nation.
The “seven periods” are likely years (v. 29; 7:25). Nebuchadnezzar will face this condition, as
decreed by the angels. Angels do often execute
God's decree (v. 24; 1 Kings 22:19–23), and the purpose of this is more
disciplinary: Nebuchadnezzar needed to “know” or recognize God’s sovereignty. He needed to know that his authority is
derived from God (Dan. 2:37; 5:21).
Pride leads to a fall (Prov. 16:18). Nations need God's warning to humble
themselves before judgment. That brings
us to the final point:
V.
The Nations Need Repentance (vv. 19–27)
Then Daniel, whose
name is Belteshazzar, was appalled for a while as his thoughts alarmed him. The king responded and said, ‘Belteshazzar, do
not let the dream or its interpretation alarm you.’ Belteshazzar replied, ‘My lord, if only the
dream applied to those who hate you and its interpretation to your adversaries!
The tree that you
saw, which became large and grew strong, whose height reached to the sky and
was visible to all the earth and whose foliage was beautiful and its fruit
abundant, and in which was food for all, under which the beasts of the field
dwelt and in whose branches the birds of the sky lodged — it is you, O king;
for you have become great and grown strong, and your majesty has become great
and reached to the sky and your dominion to the end of the earth.
In that the king
saw an angelic watcher, a holy one, descending from heaven and saying, “Chop
down the tree and destroy it; yet leave the stump with its roots in the ground,
but with a band of iron and bronze around it in the new grass of the field, and
let him be drenched with the dew of heaven, and let him share with the beasts
of the field until seven periods of time pass over him,” this is the
interpretation, O king, and this is the decree of the Most High, which has come
upon my lord the king: that you be
driven away from mankind and your dwelling place be with the beasts of the
field, and you be given grass to eat like cattle and be drenched with the dew
of heaven; and seven periods of time will pass over you, until you recognize
that the Most High is ruler over the realm of mankind and bestows it on
whomever He wishes. And in that it was
commanded to leave the stump with the roots of the tree, your kingdom will be
assured to you after you recognize that it is Heaven that rules.
Therefore, O king,
may my advice be pleasing to you: break away now from your sins by doing
righteousness and from your iniquities by showing mercy to the poor, in case
there may be a prolonging of your prosperity.
Daniel interprets the dream, but only reluctantly.[22] We read in v. 19 that he was appalled “for a
while as his thoughts alarmed him.” He
is compassionate[23] — he
likes the king, and he fears potential effects on Jews. The king reassures him, though, and Daniel states
that he wishes this for Nebuchadnezzar’s enemies.
Yet, he speaks the truth.
Like Nathan to David (2 Sam. 12:7), he applies it personally. He recaps the tree’s grandeur in vv. 20–21,
and he says in v. 22 that it is the king who has become great. This, again, is addressing the king’s pride,
which is why the watcher comes wit judgment in v. 23.
Daniel explains this starting in v. 24. He describes it as “the decree of the Most
High,” which “suggests a resolution that cannot be altered.”[24] Daniel warns in v. 25 that the king will be
driven from mankind “until” he makes the humble recognition that “the Most High
is ruler over the realm of mankind.”
Again, there will be mercy in this judgment. God will protect Nebuchadnezzar and his
kingdom until this point. Incidentally,
v. 26 is one of those places where the word “Heaven” is substituted for God
(first in Bible; cf. Matt. 5:3; Luke 6:20),[25] and that is the reign to
which the king must bow. That mercy is
fulfilled, though; the kingdom survives via Nebuchadnezzar’s son, Amel-Marduk.[26]
Now, if we ended here, we would end on bad news. However, Daniel gives advice in v. 27. Like Joseph (Gen. 41:33–37), Daniel calls for
repentance (Prov. 28:13; Isa. 55:6–7). There are no sacrifices available for him, and
this isn’t a plan of salvation. If that
were the case, this would be salvation by works, but instead, this is advice on
how to avoid this temporal judgment (Isa. 1:17).[27] He must repent and replace his sins with
works of righteousness.
Our nations must also repent. We must stop pursuing nonsense and return to
the truth. This means turn from sin and submitting
to God. It may be that we can delay
judgment like Nineveh did.
VI.
Conclusion
It seems strange that the king would have turned to his
pride and gods again. Still, remember
that decades have intervened, and people who are not truly converted fall back
into sinful ways. This incident is later
in Nebuchadnezzar's reign, after he had peace and completed impressive building
projects; pride swelled within his heart.
Nebuchadnezzar owns his conquests by God. He needs to recognize that his is a derived
authority, just like the rulers today must see.
God is supreme; we are not!
Hopefully, you will all consider your own hearts and examine
for pride. If you find yourself
resisting the ways of God, humble before the Most High. His kingdom endures — so submit today.
[1] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1341.
[2] Ibid., 1344.
[3] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), Da 4:1.
[4] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and
Unabridged in One Volume, (Peabody: Hendrickson, 1994),
1436–1437.
[5] Barry, et. al., Da 4:1.
[6] Henry, 1437.
[7] Ibid.
[8] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:129.
[9] Barry, et. al., Da 4:2.
[10] Ibid., Da 4:1–3.
[11] Miller, 18:129.
[12] Barry, et. al., Da 4:4.
[13] Henry, 1437.
[14] Ibid.
[15] Ibid.
[16] Miller, 18:131.
[17] Miller, 18:133.
[18] Pentecost, 1342.
[19] Henry, 1438.
[20] John MacArthur Jr., Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1233.
[21] Miller, 18:134.
[22] Barry, et. al., Da 4:19–27.
[23] MacArthur, 1233.
[24] Barry, et. al., Da 4:24.
[25] Mark Ward, Lexham
Survey of Theology, 2018.
[26] Miller, 18:138.
[27] Ibid., 18:139.