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It follows, — They shall expel thee from among men, and thy habitation shall be with the beasts of the field — or of the country, — they shall make thee eat grass like oxen! Some think Nebuchadnezzar to have been changed into a beast; but this is too harsh and absurd. We need not fancy any change of nature; but he was cut off from all intercourse with men, and with the exception of a human form, he did not differ from the brutes, — nay, such was his deformity in his exile that, as we shall afterwards see, he became a horrid spectacle; — all the hairs of his body stood up and grew like eagles’ feathers; his claws were like those of birds. In these points he was like the beasts, in others like the rest of mankind. It is uncertain whether God struck this king with madness, causing him to escape and he hid for a length of time, or whether he was cast forth by a tumult and conspiracy of nobles, or even the consent of the whole people. All this is doubtful, since the history of those times is unknown to us. Whether, then, Nebuchadnezzar was snatched away by madness, and while he continued a maniac was separated from the society of men, or was cast forth as many tyrants have been, his dwelling with beasts for a time, becomes a memorable example to us. He was probably rendered stupid, by God’s leaving him a human form while be deprived him of reason, as the context will make evident to us. They shall cast thee out from human society; thy dwelling shall be with wild beasts; they shall make thee eat grass like an ox! that is, when deprived of all delight, nay, of the commonest and plainest food, thou wilt find no other sustenance than that of oxen. Thou shalt eat the grass like an animal, and seven times shall pass over thee. Of the “seven times” we have spoken before. Some restrict this to days, but this is contrary not only to every reason, but to every pretext. Nor do I explain it of months; the space of time would have been much too short. Hence the opinion of those who extend it to seven years is more probable. If Nebuchadnezzar had been cast out by a tumult, he would not have been so quickly recalled: then, since God wished to make an example of him for all generations, I suppose him to have been driven out from common society for a length of time. For if the penalty had been for seven months only, we see how coolly God’s judgments would be received in the world. Hence, with the view of engraving this penalty more deeply in the hearts of all, he wished to protract it longer — I will not say to seven years, since I have previously expounded the certain number as put for an uncertain one, implying a long space of time.

Seven years, then, shall pass away, says he, until thou shalt know that there is a lofty ruler in the kingdoms of men. This is the end of the punishment, as we have previously said, for I need not repeat my former remarks. But we must remember this — God mitigates the bitterness of the penalty by making it temporary. Then he proposed this end to induce Nebuchadnezzar to repent, as he required many blows for this purpose, according to the old proverb about the fool who can never be recalled to a sound mind without suffering calamity. Thus King Nebuchadnezzar ought to be beaten with stripes, to render him submissive to God, as he never profited by any holy admonition or any heavenly oracle. God does not treat; all in this way. Hence we have here a special example of his clemency, which provides for the punishment inflicted on King Nebuchadnezzar, being both useful and profitable. For the reprobate are more and more hardened against God, and are ever stirred up and excited to madness. It was an act, then, of special grace, when Nebuchadnezzar was chastised for the time by the hand of God, to cause his repentance and his owning God’s entire sway over the whole world.

He says, that God may be Lord in the kingdom of men; because nothing is more difficult than to persuade tyrants to submit to the power of God. On the one side they confess themselves to reign by his grace; but at the same time, they suppose their own sway to be obtained by either valor or good fortune, and to be retained by their own guards, counsels, and wealth. Hence, as far as they can, they shut God out from the government of the world, while they are puffed up with a false conceit of themselves, as if all things were maintained in their present state by their valor or advice. This, then, was an ordinary effect when Nebuchadnezzar began to feel God to be the ruler in the kingdom of men, since kings wish to place him somewhere between themselves and the multitude. They confess the people to be subject to God’s power, but think themselves exempt from the common order of events, and in possession of a privilege in favor of their lusts, relieving them from the hand and empire of God. Hence, as I have said, it was no common thing for Nebuchadnezzar to acknowledge God to reign in the earth; for tyrants usually enclose God in heaven, and think him content with his own happiness, and careless about mingling in the concerns of men. Hence thou mayest know him to be the ruler. He afterwards adds the kind of dominion, because God raises up whomsoever he pleases, and casts down others: God is not only supreme in the sense of sustaining’ all things by his universal providence, but because no one without his will obtains empire at all. He binds some with a belt, and looseth the bonds of others, as it is said in the book of Job. (Job 12:18.) We ought not, therefore, to imagine God’s power to be at rest, but we should join it with present action, as the phrase is. Whether tyrants obtain power, or sovereigns are pious and just, all are governed by God’s secret counsel, since otherwise there could be no king of the world. It follows:

The Prophet concludes what he had said: As soon as the voice had come down from heaven, Nebuchadnezzar was cast out from mankind! Some occasion of expelling him might have preceded this; but since the divination is uncertain, I had rather leave undetermined what the Holy Spirit has not revealed. I only wished to touch upon this point shortly, when he boasted in the foundation of Babylon by the fortitude of his own energy; since his own nobles must have become disgusted when they saw him carried away with such great pride; or he might have spoken in this way when he thought snares were prepared for him, or when he felt some crowds moved against him. Whatever be the meaning, God sent forth his voice, and the same moment he expelled King Nebuchadnezzar from the company of mankind. Hence, in the same hour, says he, the speech was fulfilled If a long period had interposed, it might have been ascribed to either fortune or other inferior means, as a reason; but when such is the connection between the language and its effect, the judgment is too clear to be obscured by the malignity of mankind, tie says, therefore, He was cast forth and fed with herbs, differing in nothing from oxen: his body was soaked in, rain, since he lay out in the open air. We are ourselves often subject to the drenching shower, and in the fields are sure to meet with it, and travelers often reach their inn wet through. But the Prophet speaks of the continuance of God’s judgment, since he had no roof to shelter him, and always lay out in the fields. Hence he says, he was moistened by the dew of heaven until, says he, his nails became claws, and his hair like the wings of eagles This passage confirms what has been said concerning the explanation of the seven times as a long period, for his hair could not have grown so in seven months, nor could such great; deformity arise. Hence this change, thus described by the Prophet, sufficiently shews King Nebuchadnezzar to have suffered his punishment for a length of time, for he could not be so quickly humbled, because pride is not easily tamed in a man of moderate station, how much less then in so great a monarch! It afterwards follows:

The Prophet again introduces King Nebuchadnezzar as the speaker. He says, then, After that time had elapsed, he raised his eyes to heaven Without doubt, he means those seven years. As to his then beginning to raise his eyes to heaven, this shews how long it takes to cure pride, the disease under which he labored. For when any vital part of the body is corrupt and decaying, its cure is difficult and tedious; so also when pride exists in men’s hearts, and gains an entrance within the marrow, and infects the inmost soul, it is not easily plucked out; and this is worthy of notice. Then we are taught how God by his word so operated upon King Nebuchadnezzar, as not immediately and openly to withdraw the effect of his grace. Nebuchadnezzar profited by being’ treated disgracefully during those seven years or times, and by being driven from the society of mankind; but he could not perceive this at once till God opened his eyes. So, therefore, God often chastises us, and invites us by degrees, and prepares us for repentance, but his grace is not immediately acknowledged. But lest I should be too prolix, I will leave the rest till to-morrow.

Now the opposite clause is added to complete the contrast, because though it follows that nothing is firm or solid in mankind, yet this principle flourishes, namely, God is eternal; yet few reason thus, because in words all allow God to be firm and everlasting, yet they do not descend into themselves and seriously weigh their own frailty. Thus, being unmindful of their own lot, they rage against God himself. The explanation then which occurs here is required; for after Nebuchadnezzar praises God, because his power is eternal, he adds by way of contrast, all the dwellers on the earth are considered as nothing. Some take כלה, keleh, for a single word, meaning “anything complete,” for כלה, keleh, is to “finish,” or “complete;” it also signifies to “consume” sometimes, whence they think the noun to be derived, because men are limited within their own standard, but God is immense. This is harsh; the more received opinion is, that ה, he, is put for א, a, here; and thus Nebuchadnezzar says, men are esteemed as of no value before God. Already, then, we see how suitably these two clauses agree together; for God is an eternal king, and men are as nothing in comparison with him. For if anything is attributed to men as springing from themselves, it so far detracts from the supreme power and empire of God. It follows, then, that God does not; entirely receive his rights, until all mortals are reduced to nothing. For although men make themselves of very great importance, yet Nebuchadnezzar here pronounces himself by the Spirit’s instinct, to be of no value before God; for otherwise they would not attempt to raise themselves, unless they were utterly blind in the midst of their darkness. But when they are dragged into the light they feel their own nothingness and utter vanity. For whatever we are, this depends on God’s grace, which sustains us every moment, and supplies us with new vigor. Hence it is our duty to depend upon God only; because as soon as he withdraws his hand and the virtue of his Spirit, we vanish away. In God we are anything he pleases, in ourselves we are nothing.

It now follows: God does according to his pleasure in the army of the heavens, and among the dwellers upon earth This may seem absurd, since God is said to act according to his will, as if’ there were no moderation, or equity, or rule of justice, with him. But we must bear in mind, what we read elsewhere concerning men being ruled by laws, since their will is perverse, and they are borne along in any direction by their unruly lust; but God is a law to himself, because his will is the most perfect justice. As often, then, as Scripture sets before us the power of God, and commands us to be content with it, it does not attribute a tyrannical empire to God, according to the calumnies of the impious. But because we do not cease to cavil against God, and oppose our reason to his secret counsels, and thus strive with him, as if he did not act justly and fairly when he does anything which we disapprove; hence God pronounces all things to be done according to his own will, so that the Holy Spirit may restrain this audacity. We should remember then, when mention is made of God, how impossible it is for anything either perverse or unjust to belong’ to him; his will cannot be turned aside by any affection, for it is the perfection of justice. Since this is so, we should remember how extremely unbridled and perverse our rashness is, while we dare object to anything which God does; whence the necessity of this teaching which puts the bridle of modesty upon us is proved, since God does all things according to his will, as it is said in Psalm 115:3, Our God in heaven does what he wishes. From this sentence we gather that nothing happens by chance, but every event in the world depends on God’s secret providence. We ought not to admit any distinction between God’s permission and his wish. For we see the Holy Spirit — the best master of language — here clearly expresses two things; first, what God does; and next, what he does by his own will. But permission, according to those vain speculators, differs from will; as if God unwillingly granted what he did not wish to happen! Now, there is nothing more ridiculous than to ascribe this weakness to God. Hence the efficacy of action is added; God does what he wishes, says Nebuchadnezzar. He does not speak in a carnal but in a spiritual sense, or instinct, as we have said; since the Prophet must be attended to just as if he had been sent from heaven. Now, therefore, we understand how this world is administered by God’s secret providence, and that nothing happens but what he has commanded and decreed; while he ought with justice to be esteemed the Author of all things.

Some object here to the apparent absurdity of saying God is the author of sin, if nothing is done without his will; nay, if he himself works it! This calumny is easily answered, as the method of God’s action differs materially from that of men. For when any man sins, God works in his own manner, which is very different indeed from that of man, since he exercises his own judgment, and thus is said to blind and to harden. As God therefore commands both the reprobate and the evil one, he permits them to indulge in all kinds of licentiousness, and in doing so, executes his own judgments. But he who sins is deservedly guilty, and cannot implicate God as a companion of his wickedness. And why so? Because God has nothing in common with him in reference to sinfulness. Hence we see how these things which we may deem contrary to one another, are mutually accordant, since God by his own will governs all events in the world, and yet is not the author of sin. And why so? Because he treats Satan and all the wicked with the strict justice of a judge. We do not always see the process, but we must hold this principle with firmness — supreme power is in God’s hands; hence we must not cavil at his judgments, however inexplicable they may appear to us. Wherefore this phrase follows, There is no one who can hinder his hand, or can say unto him, Why dost thou act thus? When Nebuchadnezzar says, God’s hand cannot be hindered, he uses this method of deriding human folly which does not hesitate to rebel against God. Already they raise their finger to prevent, if possible, the power of his hand; and even when convicted of weakness, they proceed in their own fury. Nebuchadnezzar, then, deservedly displays their ridiculous madness in conducting themselves so intemperately in wishing to restrain the Almighty, and to confine him within their bounds, and to fabricate chains for the purpose of restricting him. When mankind thus burst forth into sacrilegious fury, they deserve to be laughed at, and this is here the force of Daniel’s words.

He afterwards adds, No one can say, Why dost thou act thus? We know how they gave way to the language of extreme petulance; since scarcely one man in a hundred restrains himself with such sobriety as to attribute the glory to God, and to confess himself just in his works. But Nebuchadnezzar does not here consider what men are accustomed to do, but what they ought to do. He says therefore, and with strict justice, God cannot be corrected; since however the reprobate chatter, their folly is self-evident, for it has neither reason nor the pretense of reason to support it.

The whole sense is — God’s will is our law, against which we strive in vain; and then, if he permits us sufficient license, and our infirmity breaks forth against him, and we contend with him, all our efforts will be futile. God himself will be justified in his judgments, and thus every human countenance must submit to him. (Psalm 51:6.) This is the general rule.

We must now notice the addition, God’s will must be done as well in the army of heaven as among the inhabitants of earth By “the army of heaven” I do not understand, as in other places, the sun, moon, and stars, but angels and even demons, who may be called heavenly without absurdity, if we consider their origin, and their being “princes of the air.” Hence Daniel means to imply angels, demons, and men, to be equally governed by God’s will; and although the impious rush on intemperately, yet they are restrained by a secret bridle, and are prevented from executing whatever their lusts dictate. God therefore is said to do in the army of the heavens and also among men whatsoever he wishes; because he has the elect angels always obedient to him, and the devils are compelled to obey his command, although they strive in the contrary direction. We know how strongly the demons resist God, but yet they are compelled to obey him, not willingly, but by compulsion. But God acts among angels and demons just as among the inhabitants of the earth. He governs others by his Spirit, namely, his elect, who are afterwards regenerated by his Spirit, and they are so treated by him that his justice may truly shine forth in all their actions. He also acts upon the reprobate, but in another manner; for he draws them headlong by means of the devil; he impels them with his secret virtue; he strikes them by a spirit of dizziness; he blinds them and casts upon them a reprobate spirit, and hardens their hearts to contumacy. Behold how God does all things according to his own will among men and angels! There is also another mode of action, as far as concerns our outward condition; for God raises one aloft and depresses another. (Psalm 113:7.) Thus we see the rich made poor, and others raised from the dunghill, and placed in the highest stations of honor. The profane call this the sport of fortune! But the moderation of God’s providence is most just, although incomprehensible. Thus God acts according to his will among men and angels; but that interior action must be put in the first place, as we have said. It now follows: