Daniel 4:35 And all the inhabitants of the earth are reputed as nothing: and he does according to his will in the army of heaven… These words were spoken by a very extraordinary character, on a very remarkable occasion. They are the confession or testimony of Nebuchadnezzar, king of Babylon, when his reason, which for a length of time had been judicially suspended, was restored to him by Almighty God. I. The first point which the text virtually presents to our attention is UNLIMITED RECOGNITION. It is one of the leadings principles of Deism that the great Creator, having furnished mankind with a code of laws written on the conscience, and tending, if faithfully obeyed, to ensure general happiness, retired from the scene of human actions into the solitude of His own being, or perhaps to hold converse with other intelligences more lofty and more dignified than man. With the Deist, however, as we have no feeling in common, so have we no point to discuss. Having a better light than his wintry moon-gleams to guide us, we go immediately to the volume of revelation, and there we learn that "the eyes of the Lord are in every place"; that the attribute of omniscience is not, as the Deist would persuade us, a sleeping attribute, but that it is exercised in all the plenitude of its waking cognizance, in connection with the affairs of this our world. "Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places, that I shall not see him? Do not I fill heaven and earth? saith the Lord?" He holds the aspect and the attitude of kings and potentates; He looks upon the proceedings of statesmen and governors. In the unwearied exercise of the same glorious attribute, the same Holy One walks in the midst of the churches, taking cognizance of what is passing among them; surveying ministers and people; noting how far the spiritualities of the kingdom of grace are infused into their several constitutions. The thought of God's recognition of all things and all events is at once simple and sublime. It is a source of terror to the sinner, and a ground of consolation to the saint. II. The doctrine set forth in the text comprehends UNIVERSAL AGENCY. Jehovah is not a mere looker on. The piercing glance of His omniscient eye is accompanied with the active and incessant workings of His Divine hand. Hence the prophet exclaims, "Is there evil in a city, and the Lord hath not done it?" And the passage under consideration speaks of God "as doing according to his will in the army of heaven and among the inhabitants of the earth." This branch of the subject is much too copious to be discussed at large. If followed out, it would lead us through the whole range of creation, natural and moral, and would scarcely afford a resting place for the sole of the foot, while the physical powers of discussion remained. I shall, therefore, confine the few remarks I have to offer to Divine agency as it stands immediately associated with the general concerns of the church, and with the private interests of those individuals who compose its members. When God would lead His ancient people through the windings of that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, His promise was, "My presence shall go with thee, and I will give thee rest." And hence the history of the Israelites, during their memorable journey to the promised land, is, from first to last, an exemplification of His protecting and interposing agency. The infidel scoffs, and the sceptic sneers, when we affirm that the world exists for the sake of the church, and that all human affairs are bearing upon the consummation of the Divine purposes in behalf of an elect people. And yet, to an enlightened, reader of the Scriptures, no truth can be plainer than this. Trace the history of the four great empires, the Chaldean, the Medo-Persian, the Macedonian or Grecian, and the Roman. The plans and the purposes of the Great Eternal are ripening amidst all the distraction of a fallen world. His master-design runs, like a golden thread, through the mazy intricacies of human infatuation. It flows on, like a pure and peaceful stream, which neither mixes with the muddled waters through which it passes nor is disturbed by their commotions. Again, the agency of which we are speaking is particular as well as general. The contemplative mind will, at once, perceive that it must be so of necessity, inasmuch as the most important and the greatest events are, in numberless instances, suspended upon the insulated movements of individuals; and, therefore, if God does not attend, to their concerns, He must cease to attend to the concerns of empires and to the destiny of worlds. The Christian is no more at his own disposal, or subject to the caprice of his fellow-mortals, in regard to the occurrences of life, than he is in connection with his future and final destiny. He is as much the child of Providence as he is the child of grace. His history, like the spangled heavens, is studded with bright indications of the Divine presence. He looks backward with gratitude, and he looks forward with confidence. Here, however, we must again remember that the great principles which actuate our heavenly Friend, in His dealings with His people, are enshrouded in the impenetrable darkness of His incomprehensible nature. The "why" and the "wherefore" are not made known as a matter of course; neither, on the other hand, do they return upon us like a rebounding echo, to be lost in eternal silence, and wasted in a dreary vacuity. Do I ask why? A voice from Heaven replies, "What I do, thou knowest not now, but thou shalt know hereafter." Do I say, wherefore? The answer is: "Be patient, for the coming of the Lord draweth nigh." One of the finest views which revelation affords us of the greatness of God, is that which represents Him as bringing light out of darkness, order out of confusion, and holiness out of sin. III. The third point which our subject leads us to notice is SOVEREIGN VOLITION. Not only are chance and fatality excluded from any share in the concerns of mankind, but every other power is likewise excluded, save what may be employed, or permitted to operate, in subordination to Him who is alone independent and almighty. "None can stay his hand, or say unto him, What doest thou?" Connected with this point, in its moral bearing, I am aware of a gigantic difficulty. How, it may be asked, is it to be accounted for, seeing that God is at once infinite in power; in holiness, and in compassion, that He permits the world to exhibit its present aspect of moral irregularity? Why does He not, at once, exert His sovereign sway in crushing the monster sin, and reducing the whole of His intelligent creation to the obedience of His eternal truth? True it is that omnipotence could, in a moment, hush the groans of nature, and stay the march of iniquity, and heal the desolations which overspread the earth. But it is equally true that, inasmuch as omnipotence does not thus exert itself, there is a reason amply sufficient, though hid in the impenetrable recesses of unbounded wisdom, why it should be otherwise. The view, however, which Scripture affords of sovereign volition, as an active and. operative principle, demands our closest attention. Where God's will resolves itself into the form of a determination, it has all the force of an irresistible law, and all the certainty of an unalterable decree. "My counsel shall stand, and I will do all my pleasure." God permitted the children of Abraham to be carried captive into Babylon; but He willed that, after a period of seventy years, they should return to their own land; and for that simple reason they did. return. Need I add that volition is certainty, as it bears upon the circumstances and. prospects of individual believers? IV. On the last point proposed to be noticed, viz., UNIMPEACHABLE RECTITUDE, I add' but avery few words. "The ways of the Lord are equal." He never violates one attribute in order to exalt another; perfect equity runs through all His proceedings, and pervades the whole system of His moral government. In each particular dispensation, whether it affects empires, churches, families, or individuals, all is right. Not a single mistake nor a single defect finds admission into the administration of His providence. In His sovereignty there is nothing that is arbitrary; in His vengeance there is nothing that is unjust; in the afflictive visitations with which He tries His people there is nothing that is unkind. 1. It is calculated to pacify fear. Why art thou cast down, O believer, and why art thou disquieted within thee? Is it because evil men abound, and because apostate spirits walk up and down in the earth? Is it because the church is assailed by the weapons of an unhallowed warfare? or is it because some family comfort is placed in jeopardy, or some favourite interest threatened? Remember, "the Lord reigneth"; this is enough for thee to know. 2. The subject is calculated to suppress rebellion. "The Lord gave, and the Lord hath taken away, blessed be the name of the Lord." Hear ye, then, the voice which says, "Glorify ye me in the fires." 3. The subject of God's directing and overruling providence is abundantly calculated to cherish Christian confidence. The covenant of grace is "ordered in all things and sure," and the whole system of providence grows out of its perfect and unalterable arrangements. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things." (W. Knight, M.A.) Parallel Verses KJV: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? |
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