Nahum 3
KingCommentsNahum 3:1
The Fourth Man in the Fire
As soon as the men have fallen into the midst of the furnace of blazing fire, Nebuchadnezzar sees something that frightens him enormously. He gets to see something a man normally does not get to see: he sees a fourth man who has “the appearance … like a son of [the] gods”. This is the Son of God Who is in the furnace with friends (cf. Isaiah 63:9). The result of Nebuchadnezzar’s actions is that he brings the three friends into the company of the Son of God.
Before he comes to his exclamation, we read that he stands up in haste. That is, he comes down from his throne. As an application it can be said that if someone comes face to face with the Lord Jesus, he must come down from his throne. Man, without God sits on the throne himself. He will come down from it as soon as the Lord Jesus shows Himself to him.
It can still happen voluntarily now that someone comes from his own throne, so that the Lord Jesus can take His place on the throne of his life. When He sits on the throne, it means He has authority. Do we give him that, even if we already know him?
The men are cast bound into the midst of the fire of the furnace. The description “in the midst of fire” makes us extra aware of the enormous test for these men. They are in the center of the fire. Nebuchadnezzar is bewildered at what he sees and asks in his despair whether it has happened, as he ordered. After the affirmative answer he tells what he sees. He sees the men who were thrown into the furnace bound, now walking around loose.
He wanted to kill them by the fire, but God made a change to the fire. What was meant by Nebuchadnezzar for evil is used by God for good. The only effect of the fire is that the men’s bonds are consumed and that they now walk around loose. He also notes that there is no injury to them. Finally, he tells us that he sees a fourth Person and what this One looks like. As already said, it is an apparition of the Lord Jesus.
In this scene we see something encouraging for everyone in a trial. Those who are in difficult circumstances can know that God does not watch the suffering of His own from on high, but comes to them in their suffering. He is not indifferent, but is with them in the trial (Isaiah 43:2; 5a). The Lord Jesus is with the disciples in the ship when it is in the storm (Mark 4:35-41).
We also see this in the scene of the burning bush, where the LORD appears to Moses “in a blazing fire from the midst of a bush” (Exodus 3:2). God is with His people in the bush, He dwells there; He is not only there to visit. The bush is a picture of Israel that is unfaithful to Him and therefore burns. The fire is so to speak necessary to remove the thorns. At the same time, the bush is not consumed, for God is always with His people when they suffer, even when they suffer because of their own sins.
The fire of the trial serves to purify the faith (1 Peter 1:7; 1 Peter 4:12). God allows it or even sends it. It is to take away what is not His honor. The fire cleans. With Daniel’s friends it is not about cleansing away anything, but about showing the faith to the outside world. Faith is brought to light through this trial. It makes clear what God can do in His own people for consecration and decision.
Usually God does not take away the fire of the trial in the life of a believer. He does not take away the suffering, but adds something to it and that is His own presence. In the Spirit, God the Son comes to us. The Spirit of the Son is with us and supports us as we are in the trial. The result of the fire of the trial is to walk in freedom. Nebuchadnezzar literally notices this with the three friends.
The picture of fire with regard to God’s earthly people is also seen in Zechariah 13: “Awake, O sword, against My Shepherd, And against the man, My Associate,” Declares the LORD of hosts. “Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones. “It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off [and] perish; But the third will be left in it. “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God’” (Zechariah 13:7-9).
First, we read about the cross (Zechariah 13:7), where God strikes His Messiah with the sword of His righteousness. Then it is about the remnant, “the little ones” who are scattered as a result of the rejection of the Messiah, but to whom He turns. Then a jump is made to the future (Zechariah 13:8-9). In the end time, “two parts [= two thirds] of it will be cut off”. The remnant, “the third”, is refined in the fire. Of them God says: “They are My people,” and from them He builds His people in the kingdom of peace.
Nahum 3:2
The Fourth Man in the Fire
As soon as the men have fallen into the midst of the furnace of blazing fire, Nebuchadnezzar sees something that frightens him enormously. He gets to see something a man normally does not get to see: he sees a fourth man who has “the appearance … like a son of [the] gods”. This is the Son of God Who is in the furnace with friends (cf. Isaiah 63:9). The result of Nebuchadnezzar’s actions is that he brings the three friends into the company of the Son of God.
Before he comes to his exclamation, we read that he stands up in haste. That is, he comes down from his throne. As an application it can be said that if someone comes face to face with the Lord Jesus, he must come down from his throne. Man, without God sits on the throne himself. He will come down from it as soon as the Lord Jesus shows Himself to him.
It can still happen voluntarily now that someone comes from his own throne, so that the Lord Jesus can take His place on the throne of his life. When He sits on the throne, it means He has authority. Do we give him that, even if we already know him?
The men are cast bound into the midst of the fire of the furnace. The description “in the midst of fire” makes us extra aware of the enormous test for these men. They are in the center of the fire. Nebuchadnezzar is bewildered at what he sees and asks in his despair whether it has happened, as he ordered. After the affirmative answer he tells what he sees. He sees the men who were thrown into the furnace bound, now walking around loose.
He wanted to kill them by the fire, but God made a change to the fire. What was meant by Nebuchadnezzar for evil is used by God for good. The only effect of the fire is that the men’s bonds are consumed and that they now walk around loose. He also notes that there is no injury to them. Finally, he tells us that he sees a fourth Person and what this One looks like. As already said, it is an apparition of the Lord Jesus.
In this scene we see something encouraging for everyone in a trial. Those who are in difficult circumstances can know that God does not watch the suffering of His own from on high, but comes to them in their suffering. He is not indifferent, but is with them in the trial (Isaiah 43:2; 5a). The Lord Jesus is with the disciples in the ship when it is in the storm (Mark 4:35-41).
We also see this in the scene of the burning bush, where the LORD appears to Moses “in a blazing fire from the midst of a bush” (Exodus 3:2). God is with His people in the bush, He dwells there; He is not only there to visit. The bush is a picture of Israel that is unfaithful to Him and therefore burns. The fire is so to speak necessary to remove the thorns. At the same time, the bush is not consumed, for God is always with His people when they suffer, even when they suffer because of their own sins.
The fire of the trial serves to purify the faith (1 Peter 1:7; 1 Peter 4:12). God allows it or even sends it. It is to take away what is not His honor. The fire cleans. With Daniel’s friends it is not about cleansing away anything, but about showing the faith to the outside world. Faith is brought to light through this trial. It makes clear what God can do in His own people for consecration and decision.
Usually God does not take away the fire of the trial in the life of a believer. He does not take away the suffering, but adds something to it and that is His own presence. In the Spirit, God the Son comes to us. The Spirit of the Son is with us and supports us as we are in the trial. The result of the fire of the trial is to walk in freedom. Nebuchadnezzar literally notices this with the three friends.
The picture of fire with regard to God’s earthly people is also seen in Zechariah 13: “Awake, O sword, against My Shepherd, And against the man, My Associate,” Declares the LORD of hosts. “Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones. “It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off [and] perish; But the third will be left in it. “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God’” (Zechariah 13:7-9).
First, we read about the cross (Zechariah 13:7), where God strikes His Messiah with the sword of His righteousness. Then it is about the remnant, “the little ones” who are scattered as a result of the rejection of the Messiah, but to whom He turns. Then a jump is made to the future (Zechariah 13:8-9). In the end time, “two parts [= two thirds] of it will be cut off”. The remnant, “the third”, is refined in the fire. Of them God says: “They are My people,” and from them He builds His people in the kingdom of peace.
Nahum 3:3
Out of the Fire
Nebuchadnezzar has already risen from his throne, but is now moving on. He goes as close as possible to the door of the furnace of blazing fire to speak to the young men. He starts by naming their names. It is striking how often the names of the friends are mentioned in this history. The Spirit of God finds His joy of always mentioning the names of people who have made God great. He honors those who honor Him.
Nebuchadnezzar then addresses them as “servants of the Most High God”. This is an open testimony of the faithfulness of the friends. All those who in the course of the centuries until the end of time have ever persecuted the faithful will be forced to give this testimony (cf. Revelation 3:9). Persecuted believers who have remained faithful to their confession of the living God are given this testimony.
Nebuchadnezzar commands them to come out. They would have been able to leave through the door before and to place themselves triumphantly in front of the king. However, they only leave the furnace on the king’s orders. Additionally, the company of the Son of God will have filled them with so much joy and peace that they would have gladly stayed with Him in the midst of the fire.
But by order of the king they come out of the furnace and stand in front of him. There they stand before Nebuchadnezzar, as faithful to him after they have been in the furnace of blazing fire as before. The fire has not changed their appearance, nor their behavior.
Then all those who charged them before Nebuchadnezzar come to the king. They do not come up with a new charge. That is not possible, because the verdict has been executed. What they observe is that the fire has had no effect on the young men, yes, that there is not even a smell of fire on them.
Here is also an important application to make. Believers who have been in a severe trial because of their faithfulness to the Lord will not make a fuss of their salvation from it. They will not boast about it and will not spread great stories about it. There will be no self-glorification. If they say anything about it, it will only be to make the Lord great, but upon themselves there will be “no smell of fire”. Their faithfulness to the Lord after the trial will be as great as before.
Nahum 3:4
Out of the Fire
Nebuchadnezzar has already risen from his throne, but is now moving on. He goes as close as possible to the door of the furnace of blazing fire to speak to the young men. He starts by naming their names. It is striking how often the names of the friends are mentioned in this history. The Spirit of God finds His joy of always mentioning the names of people who have made God great. He honors those who honor Him.
Nebuchadnezzar then addresses them as “servants of the Most High God”. This is an open testimony of the faithfulness of the friends. All those who in the course of the centuries until the end of time have ever persecuted the faithful will be forced to give this testimony (cf. Revelation 3:9). Persecuted believers who have remained faithful to their confession of the living God are given this testimony.
Nebuchadnezzar commands them to come out. They would have been able to leave through the door before and to place themselves triumphantly in front of the king. However, they only leave the furnace on the king’s orders. Additionally, the company of the Son of God will have filled them with so much joy and peace that they would have gladly stayed with Him in the midst of the fire.
But by order of the king they come out of the furnace and stand in front of him. There they stand before Nebuchadnezzar, as faithful to him after they have been in the furnace of blazing fire as before. The fire has not changed their appearance, nor their behavior.
Then all those who charged them before Nebuchadnezzar come to the king. They do not come up with a new charge. That is not possible, because the verdict has been executed. What they observe is that the fire has had no effect on the young men, yes, that there is not even a smell of fire on them.
Here is also an important application to make. Believers who have been in a severe trial because of their faithfulness to the Lord will not make a fuss of their salvation from it. They will not boast about it and will not spread great stories about it. There will be no self-glorification. If they say anything about it, it will only be to make the Lord great, but upon themselves there will be “no smell of fire”. Their faithfulness to the Lord after the trial will be as great as before.
Nahum 3:5
The Testimony of Nebuchadnezzar
The testimony of the friends brings Nebuchadnezzar to a praise of God, whom he calls “the God of Shadrach, Meshach and Abed-nego”. God rejoices when His own are connected with Him in this way through the world and “God is not ashamed to be called their God” (Hebrews 11:16b). The behavior of the friends has shown Who God is.
The king recognizes deliverance through God. He acknowledges that they have trusted Him and that in their trust they have not been ashamed. They have resisted his word, the word of him as king, the most powerful man on earth, out of faithfulness to God. He has seen that their faithfulness to their God is so great that they have even surrendered their bodies. The greatest threat, and even the execution of the sentence, has not been able to induce them to unfaithfulness to their God by glorifying or worshiping another god. They have only glorified and worshiped their God.
After this remarkable statement, Nebuchadnezzar goes even further. He sends an order through his entire empire that there must be general respect for the God of Shadrach, Meshach and Abed-nego. He who speaks anything offensively against God will be severely punished personally, while his house will also suffer. His house is the place where the defamation could have happened, so that that place has become unclean and may no longer be inhabited. That house becomes a memorial as a warning.
This judgment is the lot of anyone who speaks anything offensive. To speak offensively is speaking evil against better judgment. Anyone who, after this clear proof from God that He is a redeeming God, and speaks evil of Him, cannot be excused. And everyone in the whole empire of Nebuchadnezzar will hear about it. All those in authority have looked attentively at it (Daniel 3:27) and will be able to witness this great salvation in the countries from which they have come and to which they will soon return.
Nebuchadnezzar forbids only to speak anything offensive against God. Unfortunately, he does not go so far as calling upon his people to worship and serve that God. He needs to learn an even deeper lesson. This is shown in the next chapter.
Nahum 3:6
The Testimony of Nebuchadnezzar
The testimony of the friends brings Nebuchadnezzar to a praise of God, whom he calls “the God of Shadrach, Meshach and Abed-nego”. God rejoices when His own are connected with Him in this way through the world and “God is not ashamed to be called their God” (Hebrews 11:16b). The behavior of the friends has shown Who God is.
The king recognizes deliverance through God. He acknowledges that they have trusted Him and that in their trust they have not been ashamed. They have resisted his word, the word of him as king, the most powerful man on earth, out of faithfulness to God. He has seen that their faithfulness to their God is so great that they have even surrendered their bodies. The greatest threat, and even the execution of the sentence, has not been able to induce them to unfaithfulness to their God by glorifying or worshiping another god. They have only glorified and worshiped their God.
After this remarkable statement, Nebuchadnezzar goes even further. He sends an order through his entire empire that there must be general respect for the God of Shadrach, Meshach and Abed-nego. He who speaks anything offensively against God will be severely punished personally, while his house will also suffer. His house is the place where the defamation could have happened, so that that place has become unclean and may no longer be inhabited. That house becomes a memorial as a warning.
This judgment is the lot of anyone who speaks anything offensive. To speak offensively is speaking evil against better judgment. Anyone who, after this clear proof from God that He is a redeeming God, and speaks evil of Him, cannot be excused. And everyone in the whole empire of Nebuchadnezzar will hear about it. All those in authority have looked attentively at it (Daniel 3:27) and will be able to witness this great salvation in the countries from which they have come and to which they will soon return.
Nebuchadnezzar forbids only to speak anything offensive against God. Unfortunately, he does not go so far as calling upon his people to worship and serve that God. He needs to learn an even deeper lesson. This is shown in the next chapter.
Nahum 3:7
The Testimony of Nebuchadnezzar
The testimony of the friends brings Nebuchadnezzar to a praise of God, whom he calls “the God of Shadrach, Meshach and Abed-nego”. God rejoices when His own are connected with Him in this way through the world and “God is not ashamed to be called their God” (Hebrews 11:16b). The behavior of the friends has shown Who God is.
The king recognizes deliverance through God. He acknowledges that they have trusted Him and that in their trust they have not been ashamed. They have resisted his word, the word of him as king, the most powerful man on earth, out of faithfulness to God. He has seen that their faithfulness to their God is so great that they have even surrendered their bodies. The greatest threat, and even the execution of the sentence, has not been able to induce them to unfaithfulness to their God by glorifying or worshiping another god. They have only glorified and worshiped their God.
After this remarkable statement, Nebuchadnezzar goes even further. He sends an order through his entire empire that there must be general respect for the God of Shadrach, Meshach and Abed-nego. He who speaks anything offensively against God will be severely punished personally, while his house will also suffer. His house is the place where the defamation could have happened, so that that place has become unclean and may no longer be inhabited. That house becomes a memorial as a warning.
This judgment is the lot of anyone who speaks anything offensive. To speak offensively is speaking evil against better judgment. Anyone who, after this clear proof from God that He is a redeeming God, and speaks evil of Him, cannot be excused. And everyone in the whole empire of Nebuchadnezzar will hear about it. All those in authority have looked attentively at it (Daniel 3:27) and will be able to witness this great salvation in the countries from which they have come and to which they will soon return.
Nebuchadnezzar forbids only to speak anything offensive against God. Unfortunately, he does not go so far as calling upon his people to worship and serve that God. He needs to learn an even deeper lesson. This is shown in the next chapter.
Nahum 3:9
Introduction
In Daniel 4 we don’t hear anything about the faithful remnant. This chapter is about the ruler of the world empire. It connects to Daniel 3, where, in those things that happened to Daniel’s three friends, we see the fates of the remnant. A ‘faithful remnant’ is that in which God finds true faith. The characteristics of the whole people are found there. Together with Daniel 3, this chapter describes the fates of the two main actors in the end time, the faithful remnants and the world ruler.
As already mentioned, with the inauguration of Nebuchadnezzar there has come a turning point in God’s actions with His people and the nations. God has placed the dominion of the world, which He initially ascribed to Israel, in the hands of a gentile King and a gentile empire. This is the start of “the times of the Gentiles” (Luke 21:24). These times of the Gentiles come to an end with the liberation of Jerusalem. That liberation comes because of the reconciliation through and the coming of the Messiah. We will see that in Daniel 9.
The fact that God has placed the dominion in the hands of a gentile ruler and withdrawn His hands from His people does not mean that He leaves the world to itself. In a certain sense, He does, because the world is following its own course and with it, its own downfall. At the same time, God keeps the supreme government. We can see that in what happens to Nebuchadnezzar.
The subject of Daniel 4 is the pride of the ruler and how God acts upon it. Pride is the primeval sin (1 Timothy 3:6). Any other sin results from that. Warnings against this sin are often given, and we too must have an eye in our lives upon the danger of pride (James 4:6; 1 Peter 5:5; Proverbs 3:34; Proverbs 16:18; Proverbs 18:12).
Beginning of the Proclamation
It is remarkable that the testimony of Nebuchadnezzar’s humiliation does not come from Daniel’s mouth, but from Nebuchadnezzar’s own mouth. Just as remarkable is the fact that he doesn’t confide his experiences to a few confidants somewhere in an inner room, but that he communicates what happened to him to all the peoples.
We have here an example of a pagan man who, under the action of God’s Spirit, communicates things he would never naturally tell. But if God wants this mighty king to testify to the whole world that He is the Supreme One and that Nebuchadnezzar, as a mighty king, cannot argue with Him, it happens exactly as He wants it.
This will also happen in the end time. All nations, and especially their kings, will bow before the Lord Jesus. He, the Messiah, is the Most High God (Daniel 4:2). This will be recognized by all “who live on all the earth”. Those who “live in all the earth” are those who have connected their souls and their whole life to the earth. They look no further than the earth and live only for it (Revelation 3:10; Revelation 6:10; Revelation 8:13; Revelation 11:10; Revelation 13:8; 12; 14; Revelation 14:6; Revelation 17:2; 8). By “all the earth” is meant the part of the earth that is known and ruled by Nebuchadnezzar (cf. Daniel 2:39; Luke 2:1).
It is not clear when Nebuchadnezzar made this proclamation. It seems that he is at the height of his power, and peace reigns in his empire (Daniel 4:4). As a good ruler and governor he wishes for all his subjects an increase in peace. Even people who do not take God into account often see the great blessing of peace and wish others will have that peace.
Nahum 3:10
Nebuchadnezzar Honors God
By starting with saying “it has seemed good to me”, he makes it clear that as head of his kingdom he does not act on the orders of anyone else. He does not say that he gives his testimony because God has commanded him to do so. He thinks it’s good to do that and that’s why he does it. He is not aware that God is urging him to do so.
But he does speak of God as the One Who dealt with him through “His signs” and “His wonders”. Signs and wonders are often mentioned together in Scripture (Exodus 7:3; Deuteronomy 4:34; Deuteronomy 13:1; Deuteronomy 34:11; Isaiah 8:18; Jeremiah 32:20). Not every sign is a wonder, but every wonder is a sign. Signs are events or things with a certain meaning.
A sign does not have to be something extraordinary or supernatural. When the Lord Jesus was born, the shepherds were told that this will be “the sign” for them: “You will find a baby wrapped in clothes and lying in a manger” (Luke 2:12). A baby in a manger and wrapped in clothes is no wonder, it is nothing extraordinary. But this Baby and the way He came into the world is a sign. His coming to earth has a deep meaning.
In a sign God shows His presence and power. A wonder is something that causes great amazement, because it is incomprehensible and inimitable for man. A wonder shows God’s presence and power in a supernatural action with the intention that man recognizes that God is acting.
Nebuchadnezzar calls God here “the Most High God”. In so doing, he acknowledges that God is above all things and also above His own gods. This is the conclusion he comes to, after being humbled by God in the deepest sense. A person only recognizes God’s exaltation above all things, when he has experienced how small he is himself. This experience is to be given by God to man because he exalts himself and boasts of his own person and works.
Nebuchadnezzar is deeply impressed by the signs and wonders the Most High has done to him. He expresses his amazement by talking about “how great” and “how mighty” they are. This means that he sees these signs and wonders as incomprehensible or indescribable or unexplainable. They are unique and incomparable. In the life of Nebuchadnezzar, this has become visible both in his humiliation to the state of a beast and in his restoration, in which he receives even more greatness and glory than he had before his humiliation (Daniel 4:36).
His confession is remarkable in that the kingdom of God is “an everlasting kingdom” (Daniel 2:44; Daniel 7:14; 27; Psalms 145:13). It means that he sees his own kingdom as passing by. His high mind is gone and he gives God all honor, both in His Person and in His kingdom. With that kingdom Nebuchadnezzar connects a dominion that is “from generation to generation”. This means that he recognizes the supreme authority of God through the ages, from the beginning of creation thus far and also further.
It is also important for us to stick to this. The dominion of the Lord Jesus throughout the history of mankind may encourage us by remembering that He also has complete dominion in our personal lives. Nothing gets out of hand for Him. Nebuchadnezzar is forced to acknowledge this. Sometimes that has to happen in our lives. But the result of this acknowledgment is that we entrust our lives to Him with peace of mind and with joy.
Nahum 3:11
Nebuchadnezzar Honors God
By starting with saying “it has seemed good to me”, he makes it clear that as head of his kingdom he does not act on the orders of anyone else. He does not say that he gives his testimony because God has commanded him to do so. He thinks it’s good to do that and that’s why he does it. He is not aware that God is urging him to do so.
But he does speak of God as the One Who dealt with him through “His signs” and “His wonders”. Signs and wonders are often mentioned together in Scripture (Exodus 7:3; Deuteronomy 4:34; Deuteronomy 13:1; Deuteronomy 34:11; Isaiah 8:18; Jeremiah 32:20). Not every sign is a wonder, but every wonder is a sign. Signs are events or things with a certain meaning.
A sign does not have to be something extraordinary or supernatural. When the Lord Jesus was born, the shepherds were told that this will be “the sign” for them: “You will find a baby wrapped in clothes and lying in a manger” (Luke 2:12). A baby in a manger and wrapped in clothes is no wonder, it is nothing extraordinary. But this Baby and the way He came into the world is a sign. His coming to earth has a deep meaning.
In a sign God shows His presence and power. A wonder is something that causes great amazement, because it is incomprehensible and inimitable for man. A wonder shows God’s presence and power in a supernatural action with the intention that man recognizes that God is acting.
Nebuchadnezzar calls God here “the Most High God”. In so doing, he acknowledges that God is above all things and also above His own gods. This is the conclusion he comes to, after being humbled by God in the deepest sense. A person only recognizes God’s exaltation above all things, when he has experienced how small he is himself. This experience is to be given by God to man because he exalts himself and boasts of his own person and works.
Nebuchadnezzar is deeply impressed by the signs and wonders the Most High has done to him. He expresses his amazement by talking about “how great” and “how mighty” they are. This means that he sees these signs and wonders as incomprehensible or indescribable or unexplainable. They are unique and incomparable. In the life of Nebuchadnezzar, this has become visible both in his humiliation to the state of a beast and in his restoration, in which he receives even more greatness and glory than he had before his humiliation (Daniel 4:36).
His confession is remarkable in that the kingdom of God is “an everlasting kingdom” (Daniel 2:44; Daniel 7:14; 27; Psalms 145:13). It means that he sees his own kingdom as passing by. His high mind is gone and he gives God all honor, both in His Person and in His kingdom. With that kingdom Nebuchadnezzar connects a dominion that is “from generation to generation”. This means that he recognizes the supreme authority of God through the ages, from the beginning of creation thus far and also further.
It is also important for us to stick to this. The dominion of the Lord Jesus throughout the history of mankind may encourage us by remembering that He also has complete dominion in our personal lives. Nothing gets out of hand for Him. Nebuchadnezzar is forced to acknowledge this. Sometimes that has to happen in our lives. But the result of this acknowledgment is that we entrust our lives to Him with peace of mind and with joy.
Nahum 3:12
Nebuchadnezzar Sees a Dream
After his introductory proclamation about the greatness of God, Nebuchadnezzar explains what has happened to him. He goes back to the moment when he lives at ease in his house and is flourishing in his palace. He seems to have everything under control. He has nothing to fear from his enemies, for they have been conquered. In his palace, that is to say his government, everything is going well. Also, internally everything is in order. His rule is well established. He is at the height of his power.
At the same time, a state of rest is a dangerous state (cf. Ezekiel 16:49; 2 Samuel 11:1-4), if that rest is attributed to one’s own effort. Then God must show that He is there. He does so through a dream. Nebuchadnezzar is disturbed in his ease and prosperity. This is not done by an outside enemy he has overlooked or by a confidant who unleashes a palace revolution, but by Someone he has not taken into account at all.
A person can have everything under control, but in his mind, in an unconscious state neither he nor any other person has control. The only one who can approach the spirit of a man against his will is God. He can do that in different ways. Here He does that through a dream. It is often the case that “the dream comes through much effort” (Ecclesiastes 5:3a). That is not the case here. God enters his life again through a dream. The previous dream, which is in Daniel 2, is about his empire. The dream he gets now is about himself personally.
This man who is very robust, is overcome by fear because of the visions he sees. On his soft bed, which will be well guarded, Someone, gets through to him to tell him something. If God wants to approach a person, He penetrates the most inner being of that man, no matter how much that person has equipped himself with defense mechanisms to prevent God from ‘bothering’ him.
Nahum 3:13
Nebuchadnezzar Sees a Dream
After his introductory proclamation about the greatness of God, Nebuchadnezzar explains what has happened to him. He goes back to the moment when he lives at ease in his house and is flourishing in his palace. He seems to have everything under control. He has nothing to fear from his enemies, for they have been conquered. In his palace, that is to say his government, everything is going well. Also, internally everything is in order. His rule is well established. He is at the height of his power.
At the same time, a state of rest is a dangerous state (cf. Ezekiel 16:49; 2 Samuel 11:1-4), if that rest is attributed to one’s own effort. Then God must show that He is there. He does so through a dream. Nebuchadnezzar is disturbed in his ease and prosperity. This is not done by an outside enemy he has overlooked or by a confidant who unleashes a palace revolution, but by Someone he has not taken into account at all.
A person can have everything under control, but in his mind, in an unconscious state neither he nor any other person has control. The only one who can approach the spirit of a man against his will is God. He can do that in different ways. Here He does that through a dream. It is often the case that “the dream comes through much effort” (Ecclesiastes 5:3a). That is not the case here. God enters his life again through a dream. The previous dream, which is in Daniel 2, is about his empire. The dream he gets now is about himself personally.
This man who is very robust, is overcome by fear because of the visions he sees. On his soft bed, which will be well guarded, Someone, gets through to him to tell him something. If God wants to approach a person, He penetrates the most inner being of that man, no matter how much that person has equipped himself with defense mechanisms to prevent God from ‘bothering’ him.
Nahum 3:14
Who Knows the Interpretation of the Dream?
Just as with the first dream, it is clear to Nebuchadnezzar that this second dream is not just a dream. He realizes that it is a dream with a message. He wants to know that message. To find out the meaning of the dream, he calls all the wise men of Babylon into his presence. They stand around him as a large group. In contrast to the first dream (Daniel 2:4-11), which he may have really forgotten, he now tells what he dreamed.
But all his scholars are inadequate; they cannot tell him the interpretation. When they were called on the occasion of his first dream, they claimed that Nebuchadnezzar only needed to tell the dream and then they would tell him the interpretation (Daniel 2:4; 7). It is clear why they can’t interpret the dream even now, even though he has told them the dream. For the dream comes from God and only God can give the interpretation, for nobody knows the mind of God but the Spirit of God (1 Corinthians 2:11).
Finally, Daniel comes. Did he forget Daniel? Or is it below his level of honor to have to be helped by a Jewish exile again? In any case, he cannot ignore him. Daniel appears on stage when all worldly wisdom has failed and has been unable to provide a solution. After his earlier experience with the interpretation of dreams it would have been understandable if the king had first thought about Daniel. But so quickly does man, and certainly man who does not live with God, forget God’s former actions in his life. The lesson must be learned again.
The last person the world thinks of will be the first to be recognized by God. We also see this with the woman who spent everything on doctors for her illness. When there is no one who has been able to help her, when all the resources she has tapped into have failed, she finally goes to the Lord Jesus. With Him she finds the long sought after and coveted healing (Mark 5:25-34). So many people only resort to the Bible when all the other books have not given what they are looking for. God’s Word is the last refuge.
When Nebuchadnezzar speaks about Daniel and also when he speaks to him, he still turns out to be an idolater. He connects Daniel with his god, he sees Daniel as someone in whom the spirit of the holy gods is, and speaks to him as “head of the magicians”. He has no doubt that Daniel has insight into the most hidden secrets. Full of confidence in ’Daniel’s ‘skill’ to interpret dreams, he tells him his dream.
Nahum 3:15
Who Knows the Interpretation of the Dream?
Just as with the first dream, it is clear to Nebuchadnezzar that this second dream is not just a dream. He realizes that it is a dream with a message. He wants to know that message. To find out the meaning of the dream, he calls all the wise men of Babylon into his presence. They stand around him as a large group. In contrast to the first dream (Daniel 2:4-11), which he may have really forgotten, he now tells what he dreamed.
But all his scholars are inadequate; they cannot tell him the interpretation. When they were called on the occasion of his first dream, they claimed that Nebuchadnezzar only needed to tell the dream and then they would tell him the interpretation (Daniel 2:4; 7). It is clear why they can’t interpret the dream even now, even though he has told them the dream. For the dream comes from God and only God can give the interpretation, for nobody knows the mind of God but the Spirit of God (1 Corinthians 2:11).
Finally, Daniel comes. Did he forget Daniel? Or is it below his level of honor to have to be helped by a Jewish exile again? In any case, he cannot ignore him. Daniel appears on stage when all worldly wisdom has failed and has been unable to provide a solution. After his earlier experience with the interpretation of dreams it would have been understandable if the king had first thought about Daniel. But so quickly does man, and certainly man who does not live with God, forget God’s former actions in his life. The lesson must be learned again.
The last person the world thinks of will be the first to be recognized by God. We also see this with the woman who spent everything on doctors for her illness. When there is no one who has been able to help her, when all the resources she has tapped into have failed, she finally goes to the Lord Jesus. With Him she finds the long sought after and coveted healing (Mark 5:25-34). So many people only resort to the Bible when all the other books have not given what they are looking for. God’s Word is the last refuge.
When Nebuchadnezzar speaks about Daniel and also when he speaks to him, he still turns out to be an idolater. He connects Daniel with his god, he sees Daniel as someone in whom the spirit of the holy gods is, and speaks to him as “head of the magicians”. He has no doubt that Daniel has insight into the most hidden secrets. Full of confidence in ’Daniel’s ‘skill’ to interpret dreams, he tells him his dream.
Nahum 3:16
Who Knows the Interpretation of the Dream?
Just as with the first dream, it is clear to Nebuchadnezzar that this second dream is not just a dream. He realizes that it is a dream with a message. He wants to know that message. To find out the meaning of the dream, he calls all the wise men of Babylon into his presence. They stand around him as a large group. In contrast to the first dream (Daniel 2:4-11), which he may have really forgotten, he now tells what he dreamed.
But all his scholars are inadequate; they cannot tell him the interpretation. When they were called on the occasion of his first dream, they claimed that Nebuchadnezzar only needed to tell the dream and then they would tell him the interpretation (Daniel 2:4; 7). It is clear why they can’t interpret the dream even now, even though he has told them the dream. For the dream comes from God and only God can give the interpretation, for nobody knows the mind of God but the Spirit of God (1 Corinthians 2:11).
Finally, Daniel comes. Did he forget Daniel? Or is it below his level of honor to have to be helped by a Jewish exile again? In any case, he cannot ignore him. Daniel appears on stage when all worldly wisdom has failed and has been unable to provide a solution. After his earlier experience with the interpretation of dreams it would have been understandable if the king had first thought about Daniel. But so quickly does man, and certainly man who does not live with God, forget God’s former actions in his life. The lesson must be learned again.
The last person the world thinks of will be the first to be recognized by God. We also see this with the woman who spent everything on doctors for her illness. When there is no one who has been able to help her, when all the resources she has tapped into have failed, she finally goes to the Lord Jesus. With Him she finds the long sought after and coveted healing (Mark 5:25-34). So many people only resort to the Bible when all the other books have not given what they are looking for. God’s Word is the last refuge.
When Nebuchadnezzar speaks about Daniel and also when he speaks to him, he still turns out to be an idolater. He connects Daniel with his god, he sees Daniel as someone in whom the spirit of the holy gods is, and speaks to him as “head of the magicians”. He has no doubt that Daniel has insight into the most hidden secrets. Full of confidence in ’Daniel’s ‘skill’ to interpret dreams, he tells him his dream.
Nahum 3:17
Who Knows the Interpretation of the Dream?
Just as with the first dream, it is clear to Nebuchadnezzar that this second dream is not just a dream. He realizes that it is a dream with a message. He wants to know that message. To find out the meaning of the dream, he calls all the wise men of Babylon into his presence. They stand around him as a large group. In contrast to the first dream (Daniel 2:4-11), which he may have really forgotten, he now tells what he dreamed.
But all his scholars are inadequate; they cannot tell him the interpretation. When they were called on the occasion of his first dream, they claimed that Nebuchadnezzar only needed to tell the dream and then they would tell him the interpretation (Daniel 2:4; 7). It is clear why they can’t interpret the dream even now, even though he has told them the dream. For the dream comes from God and only God can give the interpretation, for nobody knows the mind of God but the Spirit of God (1 Corinthians 2:11).
Finally, Daniel comes. Did he forget Daniel? Or is it below his level of honor to have to be helped by a Jewish exile again? In any case, he cannot ignore him. Daniel appears on stage when all worldly wisdom has failed and has been unable to provide a solution. After his earlier experience with the interpretation of dreams it would have been understandable if the king had first thought about Daniel. But so quickly does man, and certainly man who does not live with God, forget God’s former actions in his life. The lesson must be learned again.
The last person the world thinks of will be the first to be recognized by God. We also see this with the woman who spent everything on doctors for her illness. When there is no one who has been able to help her, when all the resources she has tapped into have failed, she finally goes to the Lord Jesus. With Him she finds the long sought after and coveted healing (Mark 5:25-34). So many people only resort to the Bible when all the other books have not given what they are looking for. God’s Word is the last refuge.
When Nebuchadnezzar speaks about Daniel and also when he speaks to him, he still turns out to be an idolater. He connects Daniel with his god, he sees Daniel as someone in whom the spirit of the holy gods is, and speaks to him as “head of the magicians”. He has no doubt that Daniel has insight into the most hidden secrets. Full of confidence in ’Daniel’s ‘skill’ to interpret dreams, he tells him his dream.
Nahum 3:18
The Tree
Nebuchadnezzar sees a tree. First he mentions the place where this tree stands: “in the midst of the earth”. Then he talks about its height: it is a tree of great height. But there is also growth in the tree. It increases in size and strength. It gets so high that it reaches to the sky. Because of its enormous height it is “visible to the end of the whole earth”. Wherever people live, they can see the tree.
It is also a beautiful tree to see and it provides numerous fruits that serve as “food for all”. Finally, the tree appears to provide shade for the beasts of the field and a home for the birds of the sky. So this tree is a blessing for all creatures.
In the interpretation it becomes clear that this tree represents Nebuchadnezzar. Trees are often used as a picture of a human being (Ezekiel 17:22-23; Ezekiel 31:3; 18; Psalms 1:3; Psalms 92:12). In the picture sketched in the tree, we see Nebuchadnezzar as the center of the earth. He is the world ruler. His power increases even more. It seems that his power extends to heaven, which indicates that he even wants to extend his power into heaven.
It recalls the tower building of Babylon (Genesis 11:4). This tower must also reach into the heaven and be visible all over the earth. It is an expression of man’s pride and his rebellion against God. We see that also here in Nebuchadnezzar, the king of Babylon. Babylon is the symbol of pride and disobedience linked to idolatry.
Nebuchadnezzar’s rule has brought him prestige and a good life for all his subjects who comply with his rule. It seems, however, that there is room in his empire for all kinds of beasts, both beasts on earth and beasts living in the sky, the birds. The birds of the sky often represent demonic powers and influences that exert a pernicious influence on the spirit of man (Revelation 18:2; Matthew 13:32).
Nahum 3:19
The Tree
Nebuchadnezzar sees a tree. First he mentions the place where this tree stands: “in the midst of the earth”. Then he talks about its height: it is a tree of great height. But there is also growth in the tree. It increases in size and strength. It gets so high that it reaches to the sky. Because of its enormous height it is “visible to the end of the whole earth”. Wherever people live, they can see the tree.
It is also a beautiful tree to see and it provides numerous fruits that serve as “food for all”. Finally, the tree appears to provide shade for the beasts of the field and a home for the birds of the sky. So this tree is a blessing for all creatures.
In the interpretation it becomes clear that this tree represents Nebuchadnezzar. Trees are often used as a picture of a human being (Ezekiel 17:22-23; Ezekiel 31:3; 18; Psalms 1:3; Psalms 92:12). In the picture sketched in the tree, we see Nebuchadnezzar as the center of the earth. He is the world ruler. His power increases even more. It seems that his power extends to heaven, which indicates that he even wants to extend his power into heaven.
It recalls the tower building of Babylon (Genesis 11:4). This tower must also reach into the heaven and be visible all over the earth. It is an expression of man’s pride and his rebellion against God. We see that also here in Nebuchadnezzar, the king of Babylon. Babylon is the symbol of pride and disobedience linked to idolatry.
Nebuchadnezzar’s rule has brought him prestige and a good life for all his subjects who comply with his rule. It seems, however, that there is room in his empire for all kinds of beasts, both beasts on earth and beasts living in the sky, the birds. The birds of the sky often represent demonic powers and influences that exert a pernicious influence on the spirit of man (Revelation 18:2; Matthew 13:32).