Daniel 4:17
This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.'
Sermons
A Watcher and a Holy OneR. Payne Smith, D.D.Daniel 4:17
Decrees and Demands of the WatchersJoseph Irons.Daniel 4:17
The Fortunes of Kings and Empires are in the Hand of GodBishop Horsley.Daniel 4:17
The Most HighR. Payne Smith, D. D.Daniel 4:17
The Proclamation of Peace to All NationsWilliam White.Daniel 4:1-18
Human Greatness, its Rise, Fall, and RestorationH.T. Robjohns Daniel 4:4-18, 20-27
A Vision of Self-RuinJ.D. Davies Daniel 4:10-18














It must always be regarded as a mark of God's kindness, when he forewarns men of his impending judgments. If vindictive retribution only was intended, there would be no premobition. The old adage current among the heathen, "The gods have feet of wool," ires no place in God's kingdom. "The axe is laid at the root of the tree" - a proof that kindness is not extinct in God's bosom.

I. WE HAVE A PICTURE OF BRILLIANT PROSPERITY. It was a common method in olden time to represent a prosperous man under the image of a flourishing tree. "The righteous shall prosper as a palm tree: he shall grow as a cedar in Lebanon." The greatness and splendour of Nebuchadnezzar resembled such a tree. He reigned in Babylon - well-nigh the centre of the then known world. His power among earthly kings was supreme. Neighbouring monarchs were his vassals. In all his wars he had been successful. Israel and Syria, Egypt and Arabia, lay at his feet. His throne was strong, and his fame reached, as it seemed, to heaven. Nor did his rule appear, on the whole, injurious. The peoples found protection under his sceptre. He encouraged the growth of art and science. But this military glory fed and pampered his pride. He deemed himself something more than man. He imagined himself a demi-god. The prosperity was outward, material, plausible. It did not touch and transform his inner nature. His body was nursed in luxury, but he was starving his soul. The flower opened in unrivalled beauty, but there was a worm at the root. Ah! deceitful sunshine.

II. A PICTURE OF AWFUL REVERSE. It is no uncommon thing for prosperous men to suffer a sudden and complete reverse. "Riches make for themselves wings, and fly away." The props of a throne are soon snapped. The arm of military power is soon broken. Kings have ended life in a dungeon or on a scaffold. Not more complete is the contrast between a fruit tree in spring and the same tree in the frosty days of winter, than the conditions of some men - in the morning prosperous, in the evening stripped and naked. Can Fortune's best gifts be worth much, which give no warrant of continuance? The calamity which was preparing for Nebuchadnezzar was certainly the most severe that could befall a man. Worse than disease! Worse than leprosy Worse than death! He who had "set his heart as the heart of God," who had aspired to a place among the stars, was to fall below the level of a man - was to have the heart of a beast, abject weakness instead of imperial might, imbecility in place of boasted wisdom. This disaster is said to be proclaimed by a holy watcher. This language was an accommodation to prevalent beliefs. The unfallen angels, being unburdened with a corporeal nature, and having, therefore, no need of sleep, are ever wakeful to execute the commissions of Jehovah. These watch our course, grieve over our declensions, and correct us for our follies. So did an angel scatter the hosts of Sennacherib. So did an angel smite Herod with a fatal disease. "Are they not all ministering spirits?" "Excelling in strength, they do his commands, hearkening to the voice of his word."

III. TWIN RAYS OF HOPE. The Divine sentence proceeds with a succession of melancholy chastisements, until the word "nevertheless" is reached; then the deepening darkness is relieved by a gleam of hope. The stump of the root was to be preserved. This, of course, implied that the overthrow was not absolute and final. Room was yet left for repentance and restoration. Special means were chosen to preserve the stump from rot and injury. So all God's judgments, in this life, are corrective and are designed to be remedial. Judgment and mercy are blended in human discipline. The affliction, though severe, was not to be permanent and eternal. There was a limit in respect to duration: "Till seven times are passed over him." A sad apprenticeship in the dark prison of insanity, for seven years, was to be endured. And then, what? This was the momentous question. Was the issue, then, to be death? Or repentance, amendment, life? Tremendous issues hung upon the man's use of God's judgment. Every man is upon his trial. We are here "prisoners of hope." A ray of mercy gilds our path, which ray may broaden and brighten into eternal noon, or may be quenched in blackest night.

IV. A MERCIFUL DESIGN. There is no room for caprice or chance in the government of our world, nor in any of the affairs of men. Does insanity fall upon a man? It is by a heaven]y design. "The purpose of Jehovah, that shall stand." Mark, that God's intention was not simply the good of one individual man, but the good of all living. God uses one to teach many - disciplines one, that he may be a blessing to multitudes. "No man liveth unto himself." We receive good and evil mediately from the human race. We transmit blessing or bane to the future ages. God's high design is to teach men religious truth - "that the living may know that God ruleth" To know God, as the living, reigning God, - this is among the highest blessings we can obtain. If we know God, we shall long to be reconciled to him, to enjoy his friendship. Acquaintance with God will quicken the aspiration to be like him. To know him is the way to virtue, wisdom, eminence, peace. It is comparatively easy to instruct the beggar, it is very difficult to instruct the monarch, in this lore. How hardly shall they that have riches confess themselves poor! How hardly shall they that have dominion acknowledge their dependence! The poorest in this way may become the richest; the meanest among men may become the mightiest in the kingdom of heaven. - D.

This matter is by the decree of the watchers
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.)

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 man's 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 king's mind, until he had mastered the truth that the earth is the Lord's and that all things on earth are as He wills and by His permission.

(R. Payne Smith, D. D.)

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 (Jeremiah 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" (Psalm 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" (1 Peter 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 (Psalm 148:8). Yea, when He decrees the reversing of nature's order for any special purpose, He also demands its accomplishment; as when the sun stood still while Joshua completed his victory over Israel's enemies (Joshua 10); and when the sun went backward ten degrees by the sun-dial of Ahaz to confirm the Lord's promise of adding unto the king's days fifteen years (Isaiah 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 Christ's 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" (Exodus 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" (Romans 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.)

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 Daniel's 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 God's providence will moderate our excessive admiration of the virtues and talents of men, and especially of bad men.

(Bishop Horsley.)

People
Belteshazzar, Daniel, Jonah, Nebuchadnezzar
Places
Babylon
Topics
Angelic, Announced, Anyone, Basest, Bestows, Command, Decision, Declare, Decree, Demand, Fixed, Gives, Giveth, Holy, Intent, Jonah, Kingdom, Kingdoms, Lifting, Lowest, Lowliest, Mankind, Matter, Messengers, Ones, Order, Pleasure, Raise, Realm, Requirement, Ruler, Rules, Ruleth, Saying, Sentence, Sets, Setteth, Sifters, Sovereign, Verdict, Watchers, Whomever, Whomsoever, Willeth, Wishes
Outline
1. Nebuchadnezzar confesses God's kingdom,
4. makes relation of his dreams, which the magicians could not interpret.
8. Daniel hears the dream.
19. He interprets it.
28. The dream fulfilled.

Dictionary of Bible Themes
Daniel 4:17

     4029   world, human beings in
     4971   seasons, of life
     5216   authority, nature of
     5219   authority, human institutions
     5257   civil authorities
     5267   control
     5326   government
     5509   rulers

Daniel 4:1-37

     1443   revelation, OT

Daniel 4:10-17

     1409   dream

Library
The Life of Mr. Andrew Melvil.
Mr. Melvil, after finishing his classical studies, went abroad, and taught, for some time, both at Poictiers in France, and at Geneva. He returned to Scotland in July 1574, after having been absent from his native country near ten years. Upon his return, the learned Beza, in a letter to the general assembly of the church of Scotland, said, "That the greatest token of affection the kirk of Geneva could show to Scotland, was, that they had suffered themselves to be spoiled of Mr. Andrew Melvil." Soon
John Howie—Biographia Scoticana (Scots Worthies)

Human Government.
Human governments a part of the moral government of God. In the discussion of this subject I will,-- I. Inquire into the ultimate end of God in creation. We have seen in former lectures, that God is a moral agent, the self-existent and supreme; and is therefore himself, as ruler of all, subject to, and observant of, moral law in all his conduct. That is, his own infinite intelligence must affirm that a certain course of willing is suitable, fit, and right in him. This idea, or affirmation, is law
Charles Grandison Finney—Systematic Theology

Epistle xxxi. To Phocas, Emperor .
To Phocas, Emperor [218] . Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Teaching of Matthew 13 Proves that no Era of Millennial Blessing Precedes Christ's Second Advent.
In Matt. 13 we have the record of seven parables--the number of completeness--which our Lord uttered consecutively. These parables are prophetic in their significance and scope. They deal with conditions which are to obtain here during the time of our Lord's absence. They are concerned with the visible profession of Christianity and they look forward to the closing scenes of the present dispensation. As there is much in them upon which we cannot now comment at length we shall content ourselves with
Arthur W. Pink—The Redeemer's Return

And the Fame of Antony came Even unto Kings. ...
81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God
Athanasius—Select Works and Letters or Athanasius

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast
Martin Luther—Epistle Sermons, Vol. III

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.
Thomas Watson—A Body of Divinity

That for the Most Part the Occupation of Government Dissipates the Solidity of the Mind.
Often the care of government, when undertaken, distracts the heart in divers directions; and one is found unequal to dealing with particular things, while with confused mind divided among many. Whence a certain wise man providently dissuades, saying, My son, meddle not with many matters (Ecclus. xi. 10); because, that is, the mind is by no means collected on the plan of any single work while parted among divers. And, when it is drawn abroad by unwonted care, it is emptied of the solidity of inward
Leo the Great—Writings of Leo the Great

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular,
John Newton—Messiah Vol. 2

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused
J. W. McGarvey—The Four-Fold Gospel

The Chorus of Angels
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour and glory, and blessing! I t was a good report which the queen of Sheba heard, in her own land, of the wisdom and glory of Solomon. It lessened her attachment to home, and prompted her to undertake a long journey to visit this greater King, of whom she had heard so much. She went, and she was not disappointed. Great as the expectations were, which she had formed from the relation made her by others,
John Newton—Messiah Vol. 2

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to
William Dool Killen—The Ancient Church

"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom
Hugh Binning—The Works of the Rev. Hugh Binning

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His
John Edgar McFadyen—Introduction to the Old Testament

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