“Videbam in visione capitis mei super stratum meum, et ecce vigil, et sanctus, de cælo descendit.”
“Thus were the visions of mine head in my bed; I saw , and behold a tree in the midst of the earth, and the height thereof was great. I saw: Cald. I was seeing”
“In these visions of my mind as I was lying in bed, I saw this come to pass: There was a tree in the midst of the land, and its height was great.”
“Thus were the visions of my head on my bed: I saw, and behold, a tree in the middle of the earth; and its height was great.”
“Thus were the visions of my head upon my bed: I saw, and, behold, a tree in the midst of the earth; and the height thereof was great.”
A watcher. A vigilant angel, perhaps the guardian of Israel. (Challoner) — Chaldean hir; (Haydock) whence Iris the messenger of the gods, is derived. (St. Jerome) — Theodotion retains eir. See St. Jerome in Psalm lxxvi. 4. The scholiast (Rom. ed.) says: “the Septuagint render it an angel, the rest a watcher.” These supernatural agents (Haydock) and saints are represented as judges, ver. 14. (Calmet)
1. He saw a stately flourishing tree, remarkable above all the trees of the wood. This tree was planted in the midst of the earth (v. 10), fitly representing him who reigned in Babylon, which was about the midst of the then known world. His dignity and eminency above all his neighbours were signified by the height of this tree, which was exceedingly great; it reached unto heaven. He over-topped those about him, and aimed to have divine honours given him; nay, he over-powered those about him, and the potent armies he had the command of, with which he carried all before him, are signified by the strength of this tree: it grew and was strong. And so much were Nebuchadnezzar and his growing greatness the talk of the nations, so much had they their eye upon him (some a jealous eye, all a wondering eye), that the sight of this tree is said to be to the end of all the earth. This tree had every thing in it that was pleasant to the eye and good for food (v. 12); The leaves thereof were fair, denoting the pomp and splendour of Nebuchadnezzar's court, which was the wonder of strangers and the glory of his own subjects. Nor was this tree for sight and state only, but for use. (1.) For protection; the boughs of it were for shelter both to the beasts and to the fowls. Princes should be a screen to their subjects from the heat and from the storm, should expose themselves to secure them, and study how to make them safe and easy. If the bramble be promoted over the trees, he invites them to come and trust in his shadow, such as it is, Judg 9 15. It is protection that draws allegiance. The kings of the earth are to their subjects but as the shadow of a great tree; but Christ is to his subjects as the shadow of a great rock, Isa 32 2. Nay, because that, though strong, may be cold, they are said to be hidden under the shadow of his wings (Ps 17 8), where they are not only safe, but warm. (2.) For provision, The Assyrian was compared to a cedar (Ezek 31 6), which affords shadow only; but this tree here had much fruit—in it was meat for all and all flesh was fed of it. This mighty monarch, it should seem by this, not only was great, but did good; he did not impoverish, but enrich his country, and by his power and interest abroad brought wealth and trade to it. Those that exercise authority would be called benefactors (Luke 22 25), and the most effectual course they can take to support their authority is to be really benefactors. And see what is the best that great men, with their wealth and power can attain to, and that is to have the honour of having many to live upon them and to be maintained by them; for, as goods are increased, those are increased that eat them.
Verses 1-18 The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine mercy. After he was recovered from his madness, he told to distant places, and wrote down for future ages, how God had justly humbled and graciously restored him. When a sinner comes to himself, he will promote the welfare of others, by making known the wondrous mercy of God. Nebuchadnezzar, before he related the Divine judgments upon him for his pride, told the warnings he had in a dream or vision. The meaning was explained to him. The person signified, was to be put down from honour, and to be deprived of the use of his reason seven years. This is surely the sorest of all temporal judgments. Whatever outward affliction God is pleased to lay upon us, we have cause to bear it patiently, and to be thankful that he continues the use of our reason, and the peace of our consciences. Yet if the Lord should see fit by such means to keep a sinner from multiplying crimes, or a believer from dishonouring his name, even the dreadful prevention would be far preferable to the evil conduct. God has determined it, as a righteous Judge, and the angels in heaven applaud. Not that the great God needs the counsel or concurrence of the angels, but it denotes the solemnity of this sentence. The demand is by the word of the holy ones, God's suffering people: when the oppressed cry to God, he will hear. Let us diligently seek blessings which can never be taken from us, and especially beware of pride and forgetfulness of God.