Daniel 4:27
Verse
Context
Daniel Interprets the Second Dream
26As for the command to leave the stump of the tree with its roots, your kingdom will be restored to you as soon as you acknowledge that Heaven rules.27Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.”
Sermons
Friedel Stegen
St. John ChrysostomSt. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Break off thy sins by righteousness - Do justice. Thou hast been an oppressive man; show mercy to the poor, many of whom have been made such by thyself: witness the whole nation of the Jews. He was to cease from his sins - repent and bring forth fruits meet for repentance, in order that he might find mercy at the hand of God.
Jamieson-Fausset-Brown Bible Commentary
break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Luk 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Isa 38:1-5; Nineveh, Jon 3:5-10; Jer 18:7-8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare Psa 41:1-2; Act 8:22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration. if . . . lengthening of . . . tranquillity--if haply thy present prosperity shall be prolonged.
John Gill Bible Commentary
At the end of twelve months,.... After the dream, and the interpretation of it; which, according to Bishop Usher (s), Dean Prideaux (t), and Mr. Whiston (u), was in the year of the world 3435 A.M., and before Christ 569, and in the thirty sixth year of his reign: one whole year, a space of time, either which God gave him to repent in, or which he obtained by attending for a while to Daniel's advice: he walked in the palace of the kingdom of Babylon; or "upon the palace" (w); upon the roof of it, which in the eastern countries was usually flat and plain; and so Abydenus (x), in the above cited place, represents him, , as ascending upon his royal palace; when, after he had finished his oration on it, he disappeared. From hence he could take a full view of the great city of Babylon, which swelled him with pride and vanity, and which he expressed in the next verse; See Gill on Dan 4:4, where also mention is made of his palace, the new one built by him. The old palace of the kings of Babylon stood on the east side of the river Euphrates, over against it, as Dean Prideaux (y) observes; on the other side of the river stood the new palace Nebuchadnezzar built. The old one was four miles in circumference; but this new one was eight miles, encompassed with three walls, one within another, and strongly fortified; and in it were hanging gardens, one of the wonders of the world, made by him for the pleasure of his wife Amyitis, daughter of Astyages king of Media; who being taken with the mountainous and woody parts of her native country, and retaining an inclination for them, desired something like it at Babylon; and, to gratify her herein, this surprising work was made: though Diodorus Siculus (z) says it was made by a Syrian king he does not name, for the sake of his concubine; and whose account of it, and which is given from him by Dean Prideaux (a), and the authors of the Universal History (b), is this, and in the words of the latter: "these gardens are said to contain a square of four plethra, or four hundred feet on each side, and to have consisted of terraces one above another, carried up to the height of the wall of the city; the ascent, from terrace to terrace, being by steps ten feet wide. The whole pile consisted of substantial arches up on arches, and was strengthened by a wall, surrounding it on every side, twenty two feet thick; and the floors on each of them were laid in this order: first on the tops of the arches was laid a bed or pavement of stones, sixteen feet long, and four feet broad; over this was a layer of reed, mixed with a great quantity of bitumen; and over this two courses of brick, closely cemented with plaster; and over all these were thick sheets of lead, and on these the earth or mould of the garden. This floorage was designed to retain the moisture of the mould; which was so deep as to give root to the greatest trees, which were planted on every terrace, together with great variety of other vegetables, pleasing to the eye; upon the uppermost of these terraces was a reservoir, supplied by a certain engine with water from the river, from whence the gardens at the other terraces were supplied.'' And it was either on the roof of the palace, as before observed, or perhaps it might be upon this uppermost terrace, that Nebuchadnezzar was walking, and from whence he might take a view of the city of Babylon; the greatness of which, as set forth by him, he prided himself with, in the following words: (s) Annales Vet. Test. A. M. 3435. (t) Connexion, &c. part. 1. p. 105. (u) Chronological Tables, cent. 10. (w) "super palatium", Vatablus; "super palatio", Cecceius, Michaelis. (x) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 41. p. 457.) (y) Connexion, &c. part 1. B. 2. p. 102. (z) Biliothec. I. 2. p. 98. (a) Ibid. (b) Vol. 4. B. 1. ch. 9. p. 409, 410.
Tyndale Open Study Notes
4:27 Stop sinning and do what is right: Righteousness and justice exalt a nation and extend the reign of a king; the lack of it dooms a people. Daniel humbly pled with the king to change his ways. • be merciful to the poor: This was a requirement of God’s law (Exod 23:6-11; Deut 15:10-11; Prov 29:14; 31:9) as well as Babylon’s. A former great king of Babylon, Hammurabi (about 1792–1750 BC), claimed to have been charged by his god Marduk to shepherd and protect the orphaned, the widowed, and the oppressed. • Perhaps then: Daniel recognized that God was free to act or not act (cp. Dan 3:16-18); because he is a merciful God, he might take pity on the condemned king (cp. Exod 32:30; 1 Sam 14:6; 2 Sam 12:22; Joel 2:14; Amos 5:15; Zeph 2:3; 2 Tim 2:25).
Daniel 4:27
Daniel Interprets the Second Dream
26As for the command to leave the stump of the tree with its roots, your kingdom will be restored to you as soon as you acknowledge that Heaven rules.27Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.”
- Scripture
- Sermons
- Commentary
Give God His Rightful Place
By Friedel Stegen96145:28Christian LifeDAN 4:24DAN 4:27COL 1:282TI 4:2HEB 10:29JAS 4:7In this sermon, the preacher emphasizes the consequences of losing one's royal authority and the feeling of emptiness and desolation that comes with it. He uses the example of a king who was driven away from his people and lived like an animal until he acknowledged God. The preacher warns against relying on prosperity and blessings as signs of being on the right track, as God may be working to draw us closer to Him. He then references a passage from Daniel 4, where the interpretation of a dream reveals that the king will be driven away and live with wild animals until he acknowledges God's sovereignty. The preacher encourages the audience to lift their eyes to God and avoid falling into deeper darkness or wandering off into deserted places.
John 17:6-13
By St. John Chrysostom0DAN 4:27LUK 11:41JHN 17:6JHN 17:91CO 14:20John Chrysostom preaches on the manifestation of God's Name to humanity through Jesus Christ, emphasizing the Father's love for the Son and the unity between them. He explains how believers are entrusted to the Son by the Father, highlighting the importance of faith in Jesus. Chrysostom delves into the significance of keeping God's word by believing in Christ and the disciples' understanding of Jesus' teachings. He reflects on Jesus' prayer for believers, expressing His desire for them to comprehend the depth of God's love. Chrysostom also discusses the fulfillment of Scripture through the Son's relationship with His disciples and the importance of seeking heavenly treasures over earthly possessions.
Titus 3:8-11
By St. John Chrysostom0DAN 4:27ACT 4:35PHP 4:171TI 1:42TI 2:25TIT 3:8John Chrysostom emphasizes the importance of maintaining good works and avoiding unprofitable disputes and contentions. He encourages believers to be diligent in almsgiving and to seek out opportunities to help those in need, highlighting that good works are beneficial to all. Chrysostom warns against engaging in futile arguments with heretics and advises to reject those who persist in heresy after repeated admonitions. He stresses the significance of almsgiving as a powerful virtue that not only benefits others but also strengthens one's relationship with God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Break off thy sins by righteousness - Do justice. Thou hast been an oppressive man; show mercy to the poor, many of whom have been made such by thyself: witness the whole nation of the Jews. He was to cease from his sins - repent and bring forth fruits meet for repentance, in order that he might find mercy at the hand of God.
Jamieson-Fausset-Brown Bible Commentary
break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Luk 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Isa 38:1-5; Nineveh, Jon 3:5-10; Jer 18:7-8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare Psa 41:1-2; Act 8:22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration. if . . . lengthening of . . . tranquillity--if haply thy present prosperity shall be prolonged.
John Gill Bible Commentary
At the end of twelve months,.... After the dream, and the interpretation of it; which, according to Bishop Usher (s), Dean Prideaux (t), and Mr. Whiston (u), was in the year of the world 3435 A.M., and before Christ 569, and in the thirty sixth year of his reign: one whole year, a space of time, either which God gave him to repent in, or which he obtained by attending for a while to Daniel's advice: he walked in the palace of the kingdom of Babylon; or "upon the palace" (w); upon the roof of it, which in the eastern countries was usually flat and plain; and so Abydenus (x), in the above cited place, represents him, , as ascending upon his royal palace; when, after he had finished his oration on it, he disappeared. From hence he could take a full view of the great city of Babylon, which swelled him with pride and vanity, and which he expressed in the next verse; See Gill on Dan 4:4, where also mention is made of his palace, the new one built by him. The old palace of the kings of Babylon stood on the east side of the river Euphrates, over against it, as Dean Prideaux (y) observes; on the other side of the river stood the new palace Nebuchadnezzar built. The old one was four miles in circumference; but this new one was eight miles, encompassed with three walls, one within another, and strongly fortified; and in it were hanging gardens, one of the wonders of the world, made by him for the pleasure of his wife Amyitis, daughter of Astyages king of Media; who being taken with the mountainous and woody parts of her native country, and retaining an inclination for them, desired something like it at Babylon; and, to gratify her herein, this surprising work was made: though Diodorus Siculus (z) says it was made by a Syrian king he does not name, for the sake of his concubine; and whose account of it, and which is given from him by Dean Prideaux (a), and the authors of the Universal History (b), is this, and in the words of the latter: "these gardens are said to contain a square of four plethra, or four hundred feet on each side, and to have consisted of terraces one above another, carried up to the height of the wall of the city; the ascent, from terrace to terrace, being by steps ten feet wide. The whole pile consisted of substantial arches up on arches, and was strengthened by a wall, surrounding it on every side, twenty two feet thick; and the floors on each of them were laid in this order: first on the tops of the arches was laid a bed or pavement of stones, sixteen feet long, and four feet broad; over this was a layer of reed, mixed with a great quantity of bitumen; and over this two courses of brick, closely cemented with plaster; and over all these were thick sheets of lead, and on these the earth or mould of the garden. This floorage was designed to retain the moisture of the mould; which was so deep as to give root to the greatest trees, which were planted on every terrace, together with great variety of other vegetables, pleasing to the eye; upon the uppermost of these terraces was a reservoir, supplied by a certain engine with water from the river, from whence the gardens at the other terraces were supplied.'' And it was either on the roof of the palace, as before observed, or perhaps it might be upon this uppermost terrace, that Nebuchadnezzar was walking, and from whence he might take a view of the city of Babylon; the greatness of which, as set forth by him, he prided himself with, in the following words: (s) Annales Vet. Test. A. M. 3435. (t) Connexion, &c. part. 1. p. 105. (u) Chronological Tables, cent. 10. (w) "super palatium", Vatablus; "super palatio", Cecceius, Michaelis. (x) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 41. p. 457.) (y) Connexion, &c. part 1. B. 2. p. 102. (z) Biliothec. I. 2. p. 98. (a) Ibid. (b) Vol. 4. B. 1. ch. 9. p. 409, 410.
Tyndale Open Study Notes
4:27 Stop sinning and do what is right: Righteousness and justice exalt a nation and extend the reign of a king; the lack of it dooms a people. Daniel humbly pled with the king to change his ways. • be merciful to the poor: This was a requirement of God’s law (Exod 23:6-11; Deut 15:10-11; Prov 29:14; 31:9) as well as Babylon’s. A former great king of Babylon, Hammurabi (about 1792–1750 BC), claimed to have been charged by his god Marduk to shepherd and protect the orphaned, the widowed, and the oppressed. • Perhaps then: Daniel recognized that God was free to act or not act (cp. Dan 3:16-18); because he is a merciful God, he might take pity on the condemned king (cp. Exod 32:30; 1 Sam 14:6; 2 Sam 12:22; Joel 2:14; Amos 5:15; Zeph 2:3; 2 Tim 2:25).