(2) Signs and wonders.--Comp. Isaiah 8:18. The appearance of various scriptural phrases in this letter leads us to believe that Daniel must have written it at the king's request.

The high God.--Referring to his language (Daniel 3:26).

Verses 2, 3. - I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. The Greek versions for these two verses are in absolute agreement, hence one is not surprised to find that in the Syriac of Paulus Tellensis, these verses, with that preceding, are marked with an asterisk, which proclaims them not to have been regarded by their translator as a genuine part of the Septuagint, but to have been added from Theodotion. They are in close agreement with the Massoretic text. In these two verses the Peshitta is also at one with the Massoretic text. It is possible that this may have been the actual beginning of the document; on the other hand, it may have been simply the suggestion of some later scribe of how such a proclamation might have begun. The latter is, perhaps, the more probable. At the same time, it vindicates its position by being a not unnatural expression of feelings such as Nebuchadnezzar might well be supposed to have had after such an experience as he had passed through. It may even be that the signs and wonders to which Nebuchadnezzar refers are not merely those of his dream and its fulfilment, but all the signs that had been manifested in his reign.

4:1-18 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.I thought it good,.... Or, "fair" (y) and beautiful, highly becoming me, what was my duty, and what might be profitable and beneficial to others, and make for the glory of the great God of heaven and earth:

to show the signs and wonders the high God hath wrought toward me; to declare by writing the wonderful things God, who is above all, the most high God, had done unto him, by giving him a wonderful dream, exactly describing his future case and condition, and then as wonderful an interpretation of it, and which was as wonderfully fulfilled, and, after all, in a wonderful manner restoring him to the exercise of his reason, and the administration of his kingdom, after both had departed from him.

(y) "pulchrum", Montanus, Grotius, Gejerus, Michaelis; "decet me", Junius & Tremellius.