Exegetical and Hermeneutical Commentary of Daniel 4:17
This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
17. This matter ] either The word (i.e. The sentence, R.V., as Ecc 8:11 [cf. Est 1:20, the decree, for the same word in Hebrew]), or (in a weakened sense), The thing (cf. Dan 3:16 ‘in this matter ’), i.e. what has just been described.
by the decree &c.] implying that it is unalterably fixed.
of the watchers, &c.] in Dan 4:24 the king’s doom is said to be ‘by the decree of the Most High.’ God is represented in the O.T. as surrounded by an assembly of angels (1Ki 22:19), who form almost a kind of heavenly council, Job 1:6; Job 2:1; Job 15:8 (R.V. marg.), Jer 23:18, Psa 89:7; and it seems that in Dan. the decree is regarded as possessing the joint authority of God and of His council. By the later Jews this assembly of angels was called God’s ‘court of judgement’ ( ), or His ‘family’ ( ); and He was represented as taking counsel with it, or communicating to it His purposes (so Gen 1:26 in the Targ. of Ps.-Jon.). In Sanh. 38 b it is said, “The Holy One, blessed be He! does nothing without first consulting the family above, as it is said (Dan 4:17), ‘By the decree of the watchers,’ &c.” See further Weber, System der Altsynag. Theol. p. 170 f.
the demand ] probably the matter (R.V. marg.). The Aram. means either a request (1Ki 2:16, Heb. and Targ., Luk 23:24, Pesh. for ), or a question, subject of discussion or dispute (Jer 12:1, Targ.); and is hence generally supposed to have here the weakened sense of the matter. (‘Demand’ must be understood in a sense analogous to that expressed by the verb in Dan 2:27 (see the note); there is no warrant for giving the Aram. word the sense of authoritative request.)
to the intent &c.] the humiliation of the mighty king is to teach all who witness it that God is supreme over the kingdoms of the world.
the basest ] i.e. the lowest (R.V.), viz. in rank and position, not in character. ‘ Base ’ in Old English meant ‘low, humble, not necessarily worthless or wicked,’ (Wright, Bible Word-Book, s.v.). Polydore Vergil i. 70 (cited ib.), ‘which the baser sorte [i.e. common people] doe sometime superstitiouslye note as signs and wonders.’ In 1Co 1:28 the ‘base things of the world’ ( ) means merely ‘things of no account’; and in 2Co 10:1 St Paul in calling himself (A.V.) ‘base among you,’ of course really only means to say that he is ‘lowly’ (R.V.). Cf. Eze 17:14; Eze 29:14-15. The same word which is used in the Aram. here is used also (in its Heb. form) in Job 5:11, ‘to set up on high those that be low;’ Psa 138:6, ‘yet hath he respect unto the lowly,’ and Isa 57:15 (‘humble’).
Fuente: The Cambridge Bible for Schools and Colleges
This matter is by the decree of the watchers – See the notes at Dan 4:13. They are described here not only as watching over the affairs of men, but as entrusted wth the execution of high and important designs of God. The representation is, that one of these heavenly beings was seen by Nebuchadnezzar in his visions, and that this one stated to him that he had come to execute what had been determined on by his associates, or in counsel with others. The idea would seem to be, that the affairs of the kingdom of Nebuchadnezzar had been in important respects placed under the administration of these beings, and that in solemn council they had resolved on this measure. It is not said that this was not in accordance with, and under the direction of, a higher power – that of God; and that is rather implied when it is said that the great design of this was to show to the living that the Most High ruleth in the kingdom of men. In itself considered, there is no improbability in supposing that the affairs of this lower world are in some respects placed under the administration of beings superior to man, nor that events may occur as the result of their deliberation, or, as it is here expressed, by their decree. If, in any respect, the affairs of the world are subject to their jurisdiction, there is every reason to suppose that there would be harmony of counsel and of action, and an event of this kind might be so represented.
And the demand – Or, the matter; the affair; the business. The Chaldee word properly means a question, a petition; then a subject of inquiry, a matter of business. Here it means, that this matter, or this business, was in accordance with the direction of the holy ones.
The holy ones – Synonymous with the watchers, and referring to the same. See the note at Dan 4:13.
To the intent that the living may know – With the design that those who live on the earth may understand this. That is, the design was to furnish a proof of this, so impressive and striking, that it could not be doubted by any. No more effectual way of doing this could occur than by showing the absolute power of the Most High over such a monarch as Nebuchadnezzar.
That the Most High – He who is exalted above all men; all angels; all that pretend to be gods. The phrase here is designed to refer to the true God, and the object was to show that he was the most exalted of all beings, and had absolute control over all.
Ruleth in the kingdom of men – Whoever reigns, he reigns over them.
And giveth it to whomsoever he will – That is, he gives dominion over men to whomsoever he chooses. It is not by human ordering, or by arrangements among men. It is not by hereditary right; not by succession; not by conquest; not by usurpation; not by election, that this matter is finally determined; it is by the decree and purpose of God. He can remove the hereditary prince by death; he can cause him to be set aside by granting success to a usurper; he can dispose of a crown by conquest; he can cut off the conqueror by death, and transfer the crown to an inferior officer; he can remove one who was the united choice of a people by death, and put another in his place. So the apostle Paul says, There is no power but of God: the powers that be are ordained of God Rom 13:1.
And setteth up over it the basest of men – That is, he appoints over the kingdom of men, at his pleasure, those who are of the humblest or lowest rank. The allusion here is not to Nebuchadnezzar as if he were the basest or the vilest of men, but the statement is a general truth, that God, at his pleasure, sets aside those of exalted rank, and elevates those of the lowest rank in their place. There is an idea now attached commonly to the word basest, which the word used here by no means conveys. It does not denote the mean, the vile, the worthless, the illiberal, but those of humble or lowly rank. This is the proper meaning of the Chaldee word shephal – and so it is rendered in the Vulgate, humillimum hominem. The Greek of Theodotion, however, is, what is disesteemed among men – exoudenoma anthropon. In the latter part of the dream Dan 4:15-16 we have an illustration of what often occurs in dreams – their singular incongruity. In the early part of the dream, the vision is that of a tree, and the idea is consistently carried out for a considerable part of it – the height of the tree, the branches, the leaves, the fruit, the shade, the stump; then suddenly there is a change to something that is living and human – the change of the heart to that of a beast; the being exposed to the dew of heaven; the portion with the beasts of the earth, etc. Such changes and incongruities, as every one knows, are common in dreams. So Shakespeare –
True, I talk of dreams,
Which are the children of an idle brain,
Begot of nothing but vain fantasy;
Which is as thin of substance as the air,
And more inconstant than the wind, who woos
Even now the frozen bosom of the North,
And, being angerd puffs away from thence
Turning his face to the dew-dropping South.
Romeo and Juliet.
Fuente: Albert Barnes’ Notes on the Bible
Dan 4:17
This matter is by the decree of the watchers–the word of the holy ones.
A Watcher and a Holy One
The word for watcher became an ordinary term in the Syrian church for angel; and Ephrem Syrus classes the watchers with the Seraphim and Cherubim as a special order of Heavenly beings. The use, however, of the word in the Syrian church was probably borrowed from this passage, and it is interesting to find in the Babylonian mythology a complete explanation of its use. For as there are watchers mentioned also in the literature of the Parsees, or Persian fire worshippers, it has been argued that the Book of Daniel was a late book, which had borrowed its doctrines of angels from Zoroaster. Our enlarged knowledge of Babylonian literature has revealed to us the fact that they believed in a vast hierarchy of spiritual beings of every rank, some belonging to the earth and some to Heaven; and among these the seven spirits, to whom the seven planets were entrusted, held an important place as the guardians of the universe and of the house. There were also seven warder spirits who kept watch at the gates of Hades. Each dwelling also had special watchers, whose office it was to drive away the wicked and all enemies, and who could oven inflict upon them the penalty of death. There have been brought home to our museums figures coarsely fashioned in bronze of these watchers; while in the cuneiform inscriptions there are found solemn forms, directing where, with magical rites, each one of these guardian beings was to be placed, and detailing his attributes of office. The being, therefore, which the king saw in his dream was one of his own guardians, a warder spirit under whose protection he had been placed. (R. Payne Smith, D.D.)
The Most High
There was something new to the king in this appellation. He had thought of many gods. The heavens were to him a repetition of the earth. There were beings there of every kind and class, good and evil, powerful for mischief, partial, capricious, but useful if propitiated. He thought that these beings existed for mans sake. He was to learn of one God, for and by whom all things exist, and who rules in the kingdom of men. He supposed that men such as himself, kings and princes, ruled, and that the gods would help or try to frustrate these earthly rulers according to file treatment which they themselves received. He had never conceived such a thought as that which is so natural to us, that while man proposes God disposes of earthly things. Even the philosophical Greeks supposed that the Deity was subject to the rule of necessity or fate. Zeus might hold the balance, but the scale would go up or down independently of his will. But during these seven years there was to be a growth of knowledge in the kings mind, until he had mastered the truth that the earth is the Lords and that all things on earth are as He wills and by His permission. (R. Payne Smith, D. D.)
Decrees and Demands of the Watchers
I. First, THE APPELLATIONS; the watchers and the holy ones. Now here I am obliged again to differ from the commentators, some of whom speak of these watchers and holy ones as being created angels or glorified saints. The saints in glory have entered into rest, and cannot interfere with, nor be disturbed by, earthly affairs. The angels, it is true, are emphatically called ministering spirits sent forth to minister to them who shall be heirs of salvation; but where is the Scripture which gives the least idea of either saints or angels having the prerogative of decreeing and demanding? We have many instances of angels being sent as messengers of vengeance and of mercy, but the prerogative of decreeing and demanding belongs only to Jehovah! I, therefore, conclude that these watchers, these holy ones, are the blessed, glorious, undivided Trinity in unity, distinct in personality, indivisible in essential eternal union. All the solicitude which paternal love can possess–all the affection which can be supposed to exist in the heart of a bridegroom or husband, and all the tenderness and care which the very name of the Comforter implies put forth to watch over and preserve the Zion of our God: this accounts for her safety, and opens to her a never-failing source of consolation, for so long as Jehovah wears the sacred appellations of the watchers and the holy ones, the most vigilant enemies of His Church must be disappointed and frustrated in their malicious assaults because they cannot elude omniscience. The holy ones must cease to be holy ones before they can neglect their charge. These watchers watch over the church publicly, personally, and perpetually. Their public watchings are sometimes for signal judgments and sometimes for special mercies Jer 31:28). Now who is so blind as not to see that the watchers have been watching over the professing churches in dear old England. Moreover, the Lord watches over His people personally as well as collectively, as it is written, The Lord is thy keeper, the Lord is thy shade upon thy right hand (Psa 121:5). So that while these holy watchers take special charge of the church as a body, protecting her, providing for her, and present with her; every member, however obscure, is as much His care as the whole body, for the body would not be complete if the least member were missing. He watches the book where all their names are written–He watches the dates there recorded when they are to be regenerated–He watches the instruments and the providences which He has decreed to employ. So that our blessed watchers are never off the watch, though we often are, then let earth and hell assail by day or night, Israel is safe because omnipotence, omniscience, and omnipresence belong to our watchers, our holy ones, the covenant God of Israel. We ought also to bear in mind that these Heavenly watchers are quite aware of, and well know both the friends and the foes of, the church; so as to be prepared to suppress the one and to succour the other. You and I may be taken by surprise, but our holy watchers cannot. Does the appellation of the holy ones find a response in your experience? Does the nature, yea, the very life of these holy ones dwell in you? Then it must and will manifest itself in holy aspirings, holy feastings, holy actions and the like, as it is written, but as He which hath called you is holy, so be ye holy in all manner of conversation (1Pe 1:15).
II. Let us now proceed to notice THE LEGISLATION SET FORTH IN OUR TEXT in the words decreeing and demanding, throughout the wide range of Divine government in the worlds of nature, providence, and grace; and who, I ask, can be trusted to decree and demand, but these Almighty watchers, these holy ones? This glorious Triune Jehovah alone doeth what seemeth Him good in the armies of Heaven and among the inhabitants of earth. Of Him only can it be said, He spake, and it was done; He commanded, and it stood fast; for the counsel of the Lord standeth for ever, the thoughts of His heart to all generations. So that what the watchers decree, the holy ones demand throughout the world of nature. Hence the Psalmist assures us that fire and hail, snow and vapours, stormy wind, mountains and all hills, fulfil His word (Psa 148:8). Yea, when He decrees the reversing of natures order for any special purpose, He also demands its accomplishment; as when the sun stood still while Joshua completed his victory over Israels enemies (Jos 10:1-43); and when the sun went backward ten degrees by the sun-dial of Ahaz to confirm the Lords promise of adding unto the kings days fifteen years (Isa 38:8). Let us now turn from the world of nature to the world, of providence, and see how Divine legislation rules there without human interference; yea, against human hostility. The history of the patriarch Joseph was a striking exemplification of this principle. The watchers had decreed that he should
rise to an eminence above all his brethren for the purpose of saving Egypt from desolation, and the chosen tribes from perishing in the time of famine; but at every step of his advancement human hostility seemed determined to frustrate that decree. Just glance at the history of David in confirmation of the grand truth which we are dwelling upon. The decree of the watchers was that he should be King of Israeli that he should slay Goliath and vanquish the Philistines; but everything human seemed to militate against that decree. Take one more sample of sacred history to illustrate this point, the history of Paul. The decree of the watchers concerning him is recorded thus, He is a chosen vessel unto me to bear my name before the Gentiles and kings, and the children of Israel. Yet, before the demand is made, he is breathing out threatenings and slaughter against the disciples of the Lord. But what an imperative demand was that word of the holy ones, Saul! Saul! which invincibly struck him to the ground, changed his heart, and made him cry out, Lord, what wilt thou have me do? Still, human hostility determines upon reversing the decree of the watchers, and perverse man sets himself to overturn Divine legislation by conspiring against the life of Paul–yea, against the progress of Christs Kingdom; but what do all their conspiracies effect, but the very furtherance of that great work which they aimed to destroy? Having thus surveyed the worlds of nature and providence as under this Divine legislation, we will turn our attention to the world of grace; and here our text will be the running title of the statute-book, and the farther we read the more deeply shall we be convinced that decrees and demands made up the whole amount of legislation by which the world of grace is governed. The whole system is ushered in with this royal proclamation, I will be gracious to whom I will be gracious, and will show mercy on whom I wilt show mercy Exo 33:19).
III. We will now attend, in the third place, TO THE LESSONS OF INFORMATION SET BEFORE US IN THIS HIGH AND HOLY PROCLAMATION. And the first lesson of information is that there is but one sovereign Ruler of all worlds, all beings, and all things; To throw off Divine authority, and the absolute sovereignty of Jehovah, is the bent and determination of fallen man; because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be (Rom 8:7). Moreover, His redeemed, grace-taught subjects may well rejoice even now that all nations, all kings, yea, all worlds shall know that the Most High ruleth over all; so that all the great events, the revolutions, the rise and fall of empires are subject to His control, and subservient to the decree of the watchers, and to the demand by the word of the holy ones. Now let us learn a second lesson of information from this subject, the entire dependence of the creature upon these Almighty watchers. (Joseph Irons.)
The Fortunes of Kings and Empires are in the Hand of God
God was pleased to humble Nebuchadnezzar, and to make him an example to the world and to himself of the frailty of all human power–the instability of all human greatness. Strange as it may seem, notwithstanding Daniels weight and credit with the king–notwithstanding the consternation of mind into which the dream had thrown him, this warning had no permanent effect. He who was not cured of his overweening pride and vanity till he was overtaken by the threatened judgment. This judgment the text refers to the decree of the washers, and the word of the holy ones. The intent of the matter is to give mankind a proof, in the fall and restoration of this mighty monarch, that the fortunes of kings and empires are in the hand of God–that His providence perpetually interposes in the affairs of men, distributing crowns and sceptres, always for the good of the faithful primarily, ultimately of his whole creation, but according to His will. It is a mistake to regard these watchers and holy ones as angels. They are none other than the Three Persons in the Godhead. Watchers describes them by the vigilance of their universal providence. Holy ones by the transcendent sanctity of their nature. The assertion in the text is that God had decreed to execute a signal judgment upon Nebuchadnezzar for his pride and impiety. To make the declaration more solemn and striking, the terms in which it is conceived distinctly express that consent and concurrence of all the Persons in the Trinity in the design and execution of this judgment, which must be understood indeed in every act of the Godhead. It is the express assertion of the text that God governs the world according to His will. If this were always, present to the minds of men, they would never be cast down beyond measure by the successes of any enemy. And a firm belief in Gods providence will moderate our excessive admiration of the virtues and talents of men, and especially of bad men. (Bishop Horsley.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. This matter is by the decree of the watchers] See on Da 4:13.
The Most High ruleth] He never leaves the government of the world to man, to second causes, or to fortuitous occurrences. What are thus called are his agents; they are no moving causes.
And setteth up – the basest of men.]
“Tyrants and kings from Jove proceed
Those are permitted, these decreed.”
The throne ennobles no man: to be properly filled, the man must be noble. Some of the greatest and some of the meanest of men have sat on the throne. Kings differ in education, seldom in intellect, from the common mass of men; the power and authority are from God. The king himself may be given either in mercy or in wrath. When James II. ruled this kingdom, it might well be said, God hath set up over it the basest of men. His successor was one of the best. The former nearly ruined it both in a civil and religious point of view; the latter was the means of restoring it in both these respects.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The decree was Gods, and the demand was of the holy angels; if God would enact and ratify it, the angels as commissioners had the dispensation of it put into their hands, and they all consent to it as a just judgment of God, to be executed by them according to the will and pleasure of God; and they desire of God it may be done, alluding to the customs of some nations, and speaking after the manner, for the holy angels are zealous for Gods honour, and pray him to assert his own sovereignty against the bold encroachments of mortal men, especially rampant and savage tyrants, to make them know themselves.
Most High ruleth in the kingdom of men: this Nebuchadnezzar and his flatterers conceited he was god in earth, independent and unaccountable to any; and though he had notions of a supreme God, yet he confined his government to heaven. Jupiter in heaven, Caesar in earth, rules all, said the heathen poet. But the great God will make all men know he rules all in earth too, and sets up at his pleasure whom he will, and plucks them down again. All power is of God, Rom 13:1, who doth often make use of his power in this case, thereby declaring he only is arbitrary and absolute; for instance, he gives this dignity sometimes to the basest of men, as he took it from Saul and gave it David, a poor shepherds boy, Psa 78:70,71, and made him a name among the great men of the earth, 1Sa 2:7,8; 1Ch 17:7,8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. demandthat is,determination; namely, as to the change to which Nebuchadnezzar is tobe doomed. A solemn council of the heavenly ones is supposed (compareJob 1:6; Job 2:1),over which God presides supreme. His “decree” and “word”are therefore said to be theirs (compare Da4:24, “decree of the Most High”); “the decree ofthe watchers,” “the word of the holy ones.” For He hasplaced particular kingdoms under the administration of angelicbeings, subject to Him (Dan 10:13;Dan 10:20; Dan 12:1).The word “demand,” in the second clause, expresses adistinct idea from the first clause. Not only as members of God’scouncil (Dan 7:10; 1Ki 22:19;Psa 103:21; Zec 1:10)do they subscribe to His “decree,” but that decree is inanswer to their prayers, wherein they demand that every mortalwho tries to obscure the glory of God shall be humbled [CALVIN].Angels are grieved when God’s prerogative is in the least infringed.How awful to Nebuchadnezzar to know that angels plead against him forhis pride, and that the decree has been passed in the high court ofheaven for his humiliation in answer to angels’ demands! Theconceptions are moulded in a form peculiarly adapted toNebuchadnezzar’s modes of thought.
the livingnot asdistinguished from the dead, but from the inhabitants of heaven, who”know” that which the men of the world need to the taught(Ps 9:16); the ungodly confessthere is a God, but would gladly confine Him to heaven. But, saithDaniel, God ruleth not merely there, but “in the kingdom ofmen.”
basestthe lowest incondition (1Sa 2:8; Luk 1:52).It is not one’s talents, excellency, or noble birth, but God’s will,which elevates to the throne. Nebuchadnezzar abased to the dunghill,and then restored, was to have in himself an experimental proof ofthis (Da 4:37).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
This matter is by the decree of the watchers,…. That is, the cutting down the tree, and what is signified by it, was with the advice, consent, and approbation of the watchers, by whom is generally understood angels; not that they were the authors of this decree, but approvers of it; and were ready, not only to subscribe it, but to execute it; it being against a wicked man, and an oppressor of the Lord’s people: they are represented as assessors with God; called into a consultation with him; alluding to the manner of kings and princes, who have their privy council, whom they advise with on occasion; though, properly speaking, nothing of this nature is to be attributed to God, only after the manner of men; see 1Ki 22:19
and the demand by the word of the Holy Ones; the same as before, in other words; watchers and Holy Ones being the same, the holy angels;
[See comments on Da 4:13]: and the decree and the demand the same; or the request o, or petition; which shows what concern they had in the decree; they only requested it might pass, or be carried into execution; though some understand this of saints on earth, who, in their prayers and supplications, requested for the judgments of God to come down upon this proud monarch: though, after all, it may be best to interpret the whole of the three Persons in the Godhead, who are perfectly pure and holy, essentially and inderivatively; and may be called watchers, because they watch over the good, to bring it upon the Lord’s people; and over the evil, to bring it upon their enemies: and to them well agree the decree and the demand; and the rather this may be thought to be the true sense, since this decree is called the decree of the most High, Da 4:24, and who is expressed in the next clause:
to the intent that the living may know that the most High ruleth in the kingdom of men; though men have kingdoms on earth, and multitudes subject to them, yet they are not absolute sovereigns; there is a God that is higher than they, at whose control they are, and does whatsoever he pleases in their kingdoms, of which the event signified in this dream was a proof; and would be brought about on purpose to make it appear that those that live on earth (for, as for the dead, they know nothing what is done on it), both princes and people, might be sufficiently convinced of the truth of it:
and giveth it to whomsoever he will; that is, the kingdom; he takes it from one, and gives it to another; pulls down one, and sets up another, as he pleases; see Da 2:21:
and setteth up over it the basest of men; or, “the lowest of men” p; men of the meanest and lowest rank and condition of life, as David was taken from the sheepfold, and made king of Israel; perhaps respect is had to Nebuchadnezzar himself; not to his person, as Saadiah, who says he was short, and low of stature; but to his llater state and condition, when he was taken from among the beasts of the field, and restored to his throne and kingdom.
o “petitio”, Pagninus, Montanus; “postulatio”, Munster; “hoc postulatum”, Junius Tremellius “petitio haec”, Piscator. p “humliem hominum”. Montanus, Grotius; “humilem inter homines”, Pagninus; “humilem virorum”, Michaelis; “humillimum hominum”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
(4:14)
The divine messenger concludes his announcement with the words that the matter was unchangeably decreed, for this purpose, that men might be led to recognise the supremacy of the Most High over the kings of the earth. The first two passages have no verb, and thus the verb. substant. must be supplied. Accordingly we must not translate: by the decree of the watchers is the message, i.e., is it delivered (Kran.), nor: the decree is included in the fate, the unalterable will of Heaven (Hv.); but denotes the department within which the lies, and is to be translated: “ the message consists in, or rests on, the decree of the watchers.” , the unchangeable decision, the decretum divinum, quod homini aut rebus humanis tanquam inevitabile impositum est (Buxtorf’s Lex. talm. rabb. p. 419), the Fatum in which the Chaldeans believed. Regarding see under Dan 3:16. Here the fundamental meaning, the message, that which is to happen, can be maintained. The second member is synonymous, and affirms the same thing in another way. The word, the utterance of the holy ones, i.e., the watchers (see under Dan 4:13), is , the matter. The meaning lying in the etymon, request or question, is not here suitable, but only the derivative meaning, matter as the object of the request or inquiry. The thing meant is that which is decided regarding the tree, that it should be cut down, etc. This is so clear, that a pronoun referring to it appears superfluous.
, till the matter that … to the end that; not = , Dan 4:25, because here no defining of time goes before. The changing of into (Hitz.) is unnecessary and arbitrary. That the living may know, etc. The expression is general, because it is not yet said who is to be understood by the tree which should be cut down. This general expression is in reality correct; for the king comes by experience to this knowledge, and so all will attain to it who consider this. The two last passages of Dan 4:14 express more fully how the Most High manifests His supremacy over the kingdom of men. The Kethiv is shortened from , and in the Keri is yet further shortened by the rejection of the ; cf. Dan 5:21; Dan 7:4., etc.
Fuente: Keil & Delitzsch Commentary on the Old Testament
In this verse God confirms what he had shewn to the king of Babylon by means of a dream. He says, then, the king was instructed in a certain thing; since it had been so determined before God and his angels. The full meaning is this, —Nebuchadnezzar must know it to be impossible to escape the punishment whose image he had seen in the dream. There is, however, some ambiguity in the words, since interpreters find great difficulties with the second clause; for they say the angels ask the question, to afford proof to the king of Babylon, and that all men may acknowledge the supreme power of the one God. But this seems to me too forced. As far as the word פתגמא, pethegma, is concerned, it signifies “word” in Chaldee; but here I think it properly used for “edict,” as in the first chapter of Esther, (Est 1:20😉 and this is a very suitable sense, as the edict was promulgated in the decree so that the “word” or vision might not prove vain and inefficient; since God wished to point out to the king what was already fixed and determined in heaven. We now understand the Prophet’s intention. But a new question still remains, because it seems absurd to attribute power and authority to those angels, lest in this way they seem to be equal to God. We know God to be judge alone, and hence it is his proper office to determine what pleases him; and if this is transferred to angels, it seems as if it lessened his supreme authority, because it is not becoming to make them companions of his Majesty. But we know it to be no new thing in Scripture for God to join angels with himself, not as equals but as attendants, and to attribute to them so much honor as to deign to call them into counsel. Hence angels are often called God’s counselors. As in this place they are said to decree together with God; and not by their own will or pleasure, as they say, but because they subscribe to God’s judgment. Meanwhile, we must remark the double character assigned to them. In the first clause, Daniel makes them subscribe to the decree, and afterwards uses the word demand. And this suits the sense well enough; because the angels urge God by their prayers to humble all mortals and to exalt himself alone. Thus, whatever obscures his glory may be reduced into order. It is right for angels constantly to desire this, since we know them to desire nothing in comparison with the adoration of God by themselves in alliance with all mankind. But when they see God’s authority diminished by man’s pride and audacity, the object of their demand is that God would reduce under his yoke the proud who erect their crests against him.
We now see why Daniel says, this was declared in, the decree of the watchers, and was demanded in their speech; as if he should. say; “ thou hast all angels opposed to thee; for by one consent and with Gale mouth they accuse thee before God, for as far as possible thou obscurest his glory; and God, assenting to their prayers, has determined to cast thee away, and to render thee an object of contempt and reproach before the whole world; and this decree has been signed by all the angels, as if it were common between him and them. For by their subscription and agreement he might prevail[ in confirming the confidence of the profane king. Without doubt God, after his usual manner, accommodated the vision to the understanding of a man who never was taught in his law, but only imbued with a confused notion of his divinity, so that he could not distinguish between God and angels. Meanwhile, this sentiment is true — the edict was promulgated at the united consent and demand of the whole celestial host; for angels bear with the greatest reluctance whatever detracts from God’s glory, and all the folly of mankind when they wish to draw and attract to themselves the peculiar attributes of the only God. This seems to be flute genuine sense. The following sentence flows very suitably, — mortals must know God to be a ruler in the kingdoms of men For Daniel marks the end of the demand, since angels desire God’s rights to remain entire, and to be quite unaffected by the ingratitude of mankind. But men cannot ascribe even the slightest merit to themselves without detracting from God’s praise; hence angels continually seek from God the casting down of all the proud, and that he will not permit himself to be defrauded of his proper rights, but maintain in all its integrity his own sovereign powers. This also must. be diligently observed — mortals should notice how the Lord reigns in the kingdoms of men. For even the worst of men confess the mighty power of God; they dare not draw him down from his heavenly throne by their blasphemies, but they imagine themselves able to obtain and defend their worldly kingdoms, by either their exertions or their wealth, or by some other means. Unbelievers, therefore, willingly shut up God in heaven, just as Ephcurus fancied him to be enjoying his own delights at his ease. Hence Daniel shews God to be deprived of his rights, unless he is recognized as a ruler in the kingdoms of men, that is, on earth to humble all whom he pleases. So also it is said in the Psalms, (Psa 75:7,) Power springs not from either the east or the west, but; from heaven; and elsewhere, God raises the poor out of the mire, (Psa 113:6.) Then in the sacred Canticle of the Virgin, he casts down the proud from their seat, and exalts the abject and the humble. (Luk 1:52.) All indeed confess this, but scarcely one in a hundred feels in his mind the dominion of God over the earth, and that no man can raise himself, or remain in any post of honor, since this is the peculiar gift of God. Because men are persuaded of this with difficulty. Daniel eloquently expresses it, the Lord shall be lofty in the kingdoms of men; that is, shall not; only exercise his power in heaven, but also govern the human race, and assign to every one his own grade and position. He will give it to whom he wills He speaks of different empires in the singular number; just as if God had said, some: are raised up by God’s will, and others are cast down; and the whole happens according to God’s pleasure. The meaning is this — -every one has his own condition divinely assigned to him; and thus a, man’s ambition, or skill, or prudence, or wealth, or the help of others, do not profit men in aspiring to any altitude, unless God raises them by his stretched out hand. Paul also teaches the same thing in other words; there is no power but from God, (Rom 13:1,) and afterwards Daniel often repeats the same sentiment.
He adds, he raises up the humble man above himself In a change so remarkable as this, God’s power shines forth better while he raises from the dust those who were formerly obscure and contemptible, and even sets them above kings. When this happens, profane men say, God is playing with them, and rolls men about like balls in his hand, which are first tossed upwards and then thrown down upon the ground. But they do not consider the reason why God by open proofs wishes to shew how we are under his absolute power, on which our condition entirely depends; when we do not comprehend this of our own accord, examples are necessarily set before us by which we are compelled to perceive what almost all are willingly ignorant of. We now understand the whole intention of the Prophet. Angels seek from God by continual prayers to declare his own power to mortals, and thus to lay prostrate the proud who think to excel by their own power and industry, or else by chance, or by the help of men. To induce God to punish men for their sacrilegious deeds, the angels desire him to prostrate them, and thus to shew himself to be not only the king and ruler of heaven, but also of earth. Now, this not only happens in the case of a single king, but we know history to be full of such proofs. Whence, then, or from what order have kings often been created? And when there was no greater pride in the world than in the Roman empire, we see what happened. For God brought forward certain monsters which caused the greatest astonishment among the Greeks and all the 0rien.tals, the Spaniards, Italians, and Gauls; for nothing was more monstrous than some of the emperors. Then their origin was most base and shameful, and God could not shew more clearly their empires were not transferred by the will of man, nor even acquired by valor, counsel, and powerful troops, but remained under his own hand to bestow upon whomsoever he pleased. Let us go on:
Fuente: Calvin’s Complete Commentary
(17) By the decreei.e., the message to the king rests on this decree or sentence, and it is ascribed to the watcher, because to him pertained the execution of the decree.
The demand.Comp. Isa. 44:26. According to the use of the word in Chaldee elsewhere, this can be the only true meaning. The holy one makes this request of God, and the carrying out of His decree pertains to the watcher. This, says Dr. Pusey, gives another glimpse into the interest of the holy angels in ourselves. They, too, longed that oppression should cease, and joining in the cry which for ever is going up from the oppressed to the throne of mercy and judgment, prayed for that chastisement which was to relieve the oppressed and convert the oppressor (Lectures on Daniel, p. 525).
Ruleth . . .i.e., Almighty God disposes of human empires as He pleases. (Comp. Dan. 5:21.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. “The sentence is by the decree of the watchers” (R.V.). These are the angels referred to in Dan 4:13, who are messengers of Jehovah, and are empowered to announce his decree (Dan 4:24). The reference to these “watchers” (compare Dan 4:23) is omitted from the LXX., and sounds very much like the late Talmudic distinctions between various classes in the angelic hierarchy. Thomson, therefore, considers this verse an interpolation. He thinks the statement that the kingdom is to be taken after Nebuchadnezzar by the “lowest of men” is a reference to Antiochus Epiphanes, the “vile person” of Dan 11:21. This entire section, however, insists upon the superiority of Nebuchadnezzar and the comparative and increasing degradation of all his successors (Dan 2:38-39; Dan 5:25-27). Ewald has an interesting practical remark on this verse, saying that any man who resists the divine will is, after all, ultimately but an animal (Psa 32:9-10), having fallen from his original glory to the beastly level.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 4:17. This matter is by the decree, &c. It is called, in the 24th verse, the decree of the Most High. The expression in the text is an allusion to the proceedings of earthly princes, who publish their decrees by the advice of their chief ministers. Watchers and holy ones are here spoken of in the plural number; whereas the words in the 13th verse are in the singular: which difference may be thus accounted for, that the sentence was pronounced at the joint request of many, but was to be put in execution by one angel only. The basest of men, at the end of the verse, may refer to Nebuchadnezzar, either in his truly abject state of cruelty and pride, or in his state of humiliation; when he who bringeth low the proud, exalted him again, after he had humbled him to the dung-hill.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 4:17 This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
Ver. 17. This matter is by the decree of the watchers, ] i.e., Of God surrounded with his holy angels as his assessors and approvers of the divine decree.
And the demand by the word of the holy ones.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
demand = mandate.
ruleth = hath dominion.
basest = lowest.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 4:17
Dan 4:17 This matterH6600 is by the decreeH1510 of the watchers,H5894 and the demandH7595 by the wordH3983 of the holy ones:H6922 toH5705 the intentH1701 thatH1768 the livingH2417 may knowH3046 thatH1768 the most HighH5943 rulethH7990 in the kingdomH4437 of men,H606 and givethH5415 it to whomsoeverH4479 H1768 he will,H6634 and setteth upH6966 overH5922 it the basestH8215 of men.H606
Dan 4:17
This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
This decision is by the decree of the angels who watch. It appears that the watchers petitioned the holy ones in this matter and received Nebuchadnezzar’s sentence from them. This was done by authority of God so that those living on the earth would know that God indeed is the supreme ruler on the earth. This whole thing is being done as a demonstration of God’s sovereignty over the earth and the king of the Babylonian Empire is going to serve as the example. The delivery of the sentence was obviously of great importance because verse 13 says it was accompanied with a “holy one” which “came down from heaven”.
Fuente: Old and New Testaments Restoration Commentary
by the: Dan 4:13, Dan 4:14, 1Ki 22:19, 1Ki 22:20, 1Ti 5:21
the holy: Dan 4:8, Dan 4:9, Dan 4:13, Isa 6:3, Isa 6:8, Rev 4:8
that the living: Psa 9:16, Psa 83:17, Psa 83:18, Eze 25:17
the most High: Dan 4:25, Dan 4:32-35, Dan 2:21, Dan 5:18-21, Jer 27:5-7
giveth: Psa 75:6, Psa 75:7
the basest: Dan 4:25, Dan 11:21, Exo 9:16, 1Sa 2:8, 1Ki 21:25, 2Ki 21:6-18, 2Ch 28:22, Psa 12:8, Psa 113:7, Psa 113:8, Eze 7:24, 1Co 1:28
Reciprocal: Exo 7:17 – thou shalt Num 33:53 – General Deu 2:24 – behold Deu 32:8 – Most Jos 6:2 – I have 1Sa 15:28 – hath given 2Ki 9:6 – I have anointed 2Ch 20:6 – rulest not Job 9:24 – earth Job 21:7 – mighty Psa 7:17 – most Pro 30:9 – I be full Isa 57:15 – the high Dan 2:47 – a Lord Dan 4:24 – the decree Dan 4:34 – the most High Dan 5:21 – his heart was made like Hos 2:7 – for Joh 19:11 – Thou Act 7:48 – the most High
Fuente: The Treasury of Scripture Knowledge
Verse 17. Watchers is plural because it refers to the angel-guard” mentioned in verse 13, of which the one was a member and a representative when he came down from, heaven (verse 13) to deliver the decree. Demand is from SHELA which Strongs lexicon defines, Properly a question (at law), i.e., judicial decision or mandate. The passage gives us an interesting and beautiful thought. Everything and all creatures in existence are subject to the will of God, but it is wonderful when that subjection is conducted in the spirit of willing cooperation. As long as the angels are permitted to reside in heaven they will he thus in harmony with the wishes of their Commander-in-Chief. Knowing that He willed to demonstrate a certain great truth, this “angel-guard” (the imtchers) agreed on a demand (judicial decision”) that one of their number (the one in verse 13) should go down to earth and carry out the decree upon the king of Babylon. That decree is so fundamental that I shall here copy It in full in order to make the connection the more impressive: To the intent that the living may know that the Most High ruleth in the kingdoms of men, and giveth it to whomsoever he will, and setteth up over it the basest, of men.
Fuente: Combined Bible Commentary
Dan 4:17-18. This matter is by the decree of the watchers, &c., to the intent that the living may know, &c. The intent of the matter was to give mankind a proof, in the fall and restoration of this mighty monarch, that the fortunes of kings and empires are in the hand of God; that his providence perpetually interposes in the affairs of men, and that he distributes crowns and sceptres according to his will, but always for the good of the faithful primarily, and ultimately of his whole creation. And setteth over it the basest of men If this be applied to Nebuchadnezzar, it must be understood, either with respect to his present condition, whose pride and cruelty rendered him as despicable in the sight of God as his high estate made him appear honourable in the eyes of men; and, therefore, was justly doomed to so low a degree of abasement: or else it may be interpreted of his wonderful restoration and advancement after he had been degraded from his dignity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:17 {i} This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
(i) God has decreed this judgment and the whole army of heaven has as it were joined in being a part of it, just as they also desire the execution of his decree against all those that lift up themselves against God.
Fuente: Geneva Bible Notes
God also revealed the purpose of the judgment of this "tree." It was to teach all people that the Most High God (cf. Dan 3:26) is sovereign over the affairs of humankind (Dan 4:17; cf. Dan 2:21; 1Sa 2:7-8; Job 5:11). He can, has, and will set up whom He will, even people of humble origin, to rule nations (e.g., Joseph, Israel’s judges, Saul, David, et al.). God does not need the mighty to do His work. Therefore it is foolish to become proud over one’s accomplishments and importance, as Nebuchadnezzar was.
God had sought to impress His sovereignty on Nebuchadnezzar previously (chs. 2, 3), but the king had not learned his lesson. So the Lord sent him a stronger lesson. This is often what He does (cf. Job 33:14-17). The last part of this verse is really a summary of the theme of the Book of Daniel.