Teks -- Daniel 4:17 (NET)

4:17 This announcement is by the decree of the sentinels; this decision is by the pronouncement of the holy ones, so that those who are alive may understand that the Most High has authority over human kingdoms, and he bestows them on whomever he wishes. He establishes over them even the lowliest of human beings.’

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Wesley: Dan 4:17 - Of the holy ones

The decree was God's, and the demand was of the holy angels; if God enact it, the angels 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 of God.

Wesley: Dan 4:17 - The most high ruleth

Nebuchadnezzar and his flatterers conceded he was a god in earth unaccountable to any. 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.

JFB: Dan 4:17 - demand

That is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare Job 1:6; Job 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare Dan 4:24, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (Dan 10:13, Dan 10:20; Dan 12:1). The word "demand," in the second clause, expresses a distinct idea from the first clause. Not only as members of God's council (Dan 7:10; 1Ki 22:19; Psa 103:21; Zec 1:10) do they subscribe to His "decree," but that decree is in answer to their prayers, wherein they demand that every mortal who 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 for his pride, and that the decree has been passed in the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought.

JFB: Dan 4:17 - the living

Not as distinguished from the dead, but from the inhabitants of heaven, who "know" that which the men of the world need to the taught (Psa 9:16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men."

JFB: Dan 4:17 - basest

The lowest in condition (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 of this (Dan 4:37).

Clarke: Dan 4:17 - This matter is by the decree of the watchers

This matter is by the decree of the watchers - See on Dan 4:13 (note)

Clarke: Dan 4:17 - The Most High ruleth

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

Clarke: Dan 4:17 - And setteth up - the basest of men

And setteth up - the basest of men -

"Tyrants and kings from Jove procee

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.

Calvin: Dan 4:17 - NO PHRASE

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:

TSK: Dan 4:17 - by the // the holy // that the living // the most High // giveth // the basest

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Dan 4:17 - Most High ruleth in the kingdom of men

The decree was God’ s, 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 God’ s 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 shepherd’ s 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 .

Gill: 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 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 Gill on Dan 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, Dan 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 Dan 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.