It is a perilous thing to abuse any of God's gifts. Thereby we interfere with the order of his government, and justly provoke his anger. The darkening of intellect with prejudice is no mean offence. Bribing reason with sensual delights not to recognize God - this is a serious injury to one's self, and daring rebellion against God. Such was the aggravated sin el Nebuchadnezzar; yet the judgment of God was tempered with mercy. The abuse of reason resulted in its loss, yet the loss was temporary. The deplorable darkness was designed as a prelude to clearer light,
I. PRESENT CHASTISEMENTS ARE NOT FINAL. This is a gracious alleviation of the severity. The darkest element in the Divine judgment is absent. There is scope for amendment, repentance, return. A ray of hope lights up the darkness of the scene. Yea, more; the chastisement, however severe, may be transfigured into supremest blessing. "It was good for me to be afflicted." "Out of the eater may come forth meat." A rough and prickly shell may enclose the sweetest kernel. The fire which consumes the dross may only beautify the go]d. Loss may be only an unrecognized form of gain. Through faith in God's faithful love we can "glory in tribulation also." "At the end of the days" the king's insanity ceased.
II. LOSS OF REASON DESTROYS MAN'S SENSE OF SELF-SUFFICIENCY. God had taken pains, on previous occasions, to convince Nebuchadnezzar that the invisible Jehovah was the true God of the universe, but the king had hardened his heart against the conviction. His inveterate pride prevented his belief. Fain would he be his own god. "Our wills are our own: who is Lord over us?" Such was his favourite doctrine. It was pleasant to be self-contained. It was a sweet morsel for the carnal appetite, this flattering unction that his own skill and strength had gained him this success. And so ingrained into his nature had this habit of self-trust become, that only the severest discipline from God could dislodge it. But when his understanding became dark, and memory failed, and Reason abdicated, and manhood became a wreck, he learnt in the school of personal experience what he refused to learn before, viz. how frail and dependent is man - how absolute a sovereign is God. At last self-sufficiency is rooted out, and a spirit of meek humility takes its place. Be it ours to learn the lesson without so severe a discipline!
III. RECOVERED REASON TEACHES US GOD'S ETERNAL SOVEREIGNTY. The native tendency of man's mind is to circumscribe its thought about itself. It makes self a centre round which all its thoughts and plans revolve. It vaguely imagines that when personal self fails, the world will collapse. It thinks little about the past, and what has led up to our present privileged position; it cares little about the remote future. But when foolish man "comes to himself," after his aberrations and follies, he learns that for untold ages One has ruled on the throne of the universe, and is making all events to work out his designs. He was King long before we appeared upon the earthly scene; and he will remain Master of the situation long after we have passed away. His authority none can dispute. Yet, for his hormone and for our consolation, it shall be said that his will is right and just and good. "His will is our sanctification." "It is the Lord: let him do what seemeth him good."
IV. THE RIGHT USE OF REASON IS TO GLORIFY GOD. It is the primary and pressing duty of every man to learn the proper use of his faculties. When we have reached years of discretion we should often ask ourselves, "What is God's intention in giving me this understanding, this conscience, this reason?" Our plainest duty is to ascertain, if possible, his intention, and to follow that intention closely. To be self-consistent, we must either deny that he is our Master, and repudiate his every claim, or else we must acknowledge his authority over every part of our nature, and over every moment of our lives. A partial obedience is no obedience at all. This would be a setting up of self to be the judge when obedience should be rendered, and would be a virtual dethronement of God. Here hesitation or debate is excluded. If my reason be an endowment from God, I am bound, by every tie of obligation, to use it for his honour, and to magnify him therewith. Therefore the first principle of genuine religion is this: "Man's chief end is to glorify God, and to enjoy him for ever." - D.
At the same time my reason returned unto me.
Homilist
I. PERVERTED.
1. In his practical atheism. This man has no God, no being higher than himself. In all the achievements in which he glories there is no recognition of a supreme power. The perversion of this man's reason is seen:
2. In his self-adoration. "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" There was nothing greater in the universe to this man than himself. What a perversion of reason was this! A poor, frail, dying, mortal regarding himself as the greatest being. Human reason is here presented as:
II. BRUTALISED. "While the word was in the king's mouth," etc. Reason perverted soon becomes brutalised, brutalised in its gratifications and habits. Look at the life of the beasts of the field.
1. What are their supplies? The productions of the earth, the grass, nothing else. What other supplies does the mere worldly man seek? What is of the "earth, earthy," nothing else.
2. What are their animating impulses? The gastric, the gregarious, the sexual. What else are the governing impulses of worldly men?
3. What are their prospects? All present and material, nothing in the future or spiritual The fact is that all men who practically ignore God live the life of brutes. Human reason is here presented as:
III. RESTORED "And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me." With his restored reason there came three things:
1. Transcendant thought.(1) He thought upon the existence of God. "I blessed the most High, and I praised and honoured Him." When reason returns, when the sinner comes to himself, he begins to think on God. He lifts up his eyes to the Infinite.(2) He thought upon the dominion of God. He regarded His dominion as everlasting; "Whose dominion is an everlasting dominion"; as supreme; as utterly irresponsible to any. "None can stay His hand," etc. With his returned reason there came:
2. Social elevation.. When man is restored to true reason he will rise to honour and immortality. With his returned reason there came:
3. Devotional life. Worship is at once the highest development and the highest delight of reason.
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People
Belteshazzar,
Daniel,
Jonah,
NebuchadnezzarPlaces
BabylonTopics
Abundant, Added, Advisers, Brightness, Counsellors, Counselors, Established, Excellent, Glory, Greater, Greatness, Honor, Honour, Kingdom, Lords, Majesty, Ministers, Nobles, Power, Reason, Reestablished, Restored, Return, Returned, Safe, Seek, Seeking, Sought, Sovereignty, Splendor, Splendour, Surpassing, Throne, Understanding, WiseOutline
1. Nebuchadnezzar confesses God's kingdom,4. makes relation of his dreams, which the magicians could not interpret.8. Daniel hears the dream.19. He interprets it.28. The dream fulfilled.Dictionary of Bible Themes
Daniel 4:36 5581 throne
8150 revival, personal
Daniel 4:1-37
1443 revelation, OT
Daniel 4:28-37
5334 health
Daniel 4:34-36
6730 reinstatement
Daniel 4:34-37
5932 response
8440 glorifying God
Daniel 4:36-37
1194 glory, divine and human
5849 exaltation
Library
The Life of Mr. Andrew Melvil.
Mr. Melvil, after finishing his classical studies, went abroad, and taught, for some time, both at Poictiers in France, and at Geneva. He returned to Scotland in July 1574, after having been absent from his native country near ten years. Upon his return, the learned Beza, in a letter to the general assembly of the church of Scotland, said, "That the greatest token of affection the kirk of Geneva could show to Scotland, was, that they had suffered themselves to be spoiled of Mr. Andrew Melvil." Soon …
John Howie—Biographia Scoticana (Scots Worthies)Human Government.
Human governments a part of the moral government of God. In the discussion of this subject I will,-- I. Inquire into the ultimate end of God in creation. We have seen in former lectures, that God is a moral agent, the self-existent and supreme; and is therefore himself, as ruler of all, subject to, and observant of, moral law in all his conduct. That is, his own infinite intelligence must affirm that a certain course of willing is suitable, fit, and right in him. This idea, or affirmation, is law …
Charles Grandison Finney—Systematic Theology
Epistle xxxi. To Phocas, Emperor .
To Phocas, Emperor [218] . Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
The Teaching of Matthew 13 Proves that no Era of Millennial Blessing Precedes Christ's Second Advent.
In Matt. 13 we have the record of seven parables--the number of completeness--which our Lord uttered consecutively. These parables are prophetic in their significance and scope. They deal with conditions which are to obtain here during the time of our Lord's absence. They are concerned with the visible profession of Christianity and they look forward to the closing scenes of the present dispensation. As there is much in them upon which we cannot now comment at length we shall content ourselves with …
Arthur W. Pink—The Redeemer's Return
And the Fame of Antony came Even unto Kings. ...
81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God …
Athanasius—Select Works and Letters or Athanasius
Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast …
Martin Luther—Epistle Sermons, Vol. III
The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity
That for the Most Part the Occupation of Government Dissipates the Solidity of the Mind.
Often the care of government, when undertaken, distracts the heart in divers directions; and one is found unequal to dealing with particular things, while with confused mind divided among many. Whence a certain wise man providently dissuades, saying, My son, meddle not with many matters (Ecclus. xi. 10); because, that is, the mind is by no means collected on the plan of any single work while parted among divers. And, when it is drawn abroad by unwonted care, it is emptied of the solidity of inward …
Leo the Great—Writings of Leo the Great
King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2
Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity
Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused …
J. W. McGarvey—The Four-Fold Gospel
The Chorus of Angels
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour and glory, and blessing! I t was a good report which the queen of Sheba heard, in her own land, of the wisdom and glory of Solomon. It lessened her attachment to home, and prompted her to undertake a long journey to visit this greater King, of whom she had heard so much. She went, and she was not disappointed. Great as the expectations were, which she had formed from the relation made her by others, …
John Newton—Messiah Vol. 2
Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to …
William Dool Killen—The Ancient Church
"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom …
Hugh Binning—The Works of the Rev. Hugh Binning
Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments
Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament
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