“I saw in the visions of my head on my bed, and behold, a watcher and a holy one came down from the sky. He cried aloud, and said this, ‘Cut down the tree, and cut off its branches! Shake off its leaves, and scatter its fruit! Let the animals get away from under it, and the fowls from its branches. Nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of the sky. Let his portion be with the animals in the grass of the earth. Let his heart be changed from man’s, and let an animal’s heart be given to him. Then let seven times pass over him.
“ ‘The sentence 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 rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’
John Calvin 1540 · Public Domain On vv13, 14, 16, 17 The second part of the dream follows here. Hitherto…
The second part of the dream follows here. Hitherto Nebuchadnezzar has described the beauty and excellency of his state under the figure of a lofty tree which afforded shade to the beasts and on whose fruit they fed, and next as giving, nests to the birds of heaven under its boughs. The cutting down of the tree now follows. I saw, says he, in the visions of my head upon my couch, and, behold, a watcher and a holy one came down from heaven No doubt we ought to understand an angel by a watcher. He is called “a holy one,” which is only another form of expression for an angel; and they are worthy of this name, because they are perpetually watchful in the performance of God’s commands. They are not subject to slumber, they are not nourished by either food or drink, but live a spiritual life; hence they have no use for sleep, which is the result of drink and food. Lastly, as angels have no bodies, their very spiritual nature makes them watchful. But this phrase not only expresses their nature but also their duty; because God has them at hand to fulfill his bidding, and destines them to the performance of his commands, hence they are called “watchers.” (Psalm 103:20.) In this Psalm angels are said to do his bidding, because, by an agility incomprehensible to us, they run about hither and thither, and fly directly from heaven to earth, from one end of the world to another — from the rising even to the setting sun. Since, therefore, angels can so easily and promptly fulfill God’s orders, they are deservedly called “watchers ” They are called “holy ones,” because they are not infected by human infirmities. But we are filled with really sins, not merely because we are earthly, but since we have contracted pollution from our first parents, which vitiates alike the whole body and mind. By this expression, then, Nebuchadnezzar desired to distinguish between angels and mortals. For although God here sanctifies his elect, yet as long as they dwell in the prison of the body they never arrive at the holiness of angels. Here then we mark the difference between angels and men. Nebuchadnezzar could not understand this by himself, but he was taught of God to perceive the destruction of the tree to arise not from man but from the Almighty.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv13, 14, 16 Hereby he meaneth that Nebuchadnezzar should not only for…
Hereby he meaneth that Nebuchadnezzar should not only for a time lose his kingdom, but be like a beast.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–17 Dan 4:13 I saw in the visions of my…
Dan 4:13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;
Ver. 13. And, behold, a watcher and an holy one,] i.e., A holy angel, active and watchful to know and do the will and commands of God for the good of the Church. Hence angels are said to be full of eyes, {Eze 1:18} and to stand always beholding the face of God, {Mat 18:10} as waiting an employment. How ready was that angel here {Dan 4:31} to interrupt the proud king from heaven, and to tell him his doom! So in the next words.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–17 a watcher is meant an angel, a holy or…
By
a watcher is meant an angel, a holy or good angel, the instruments of God, and his messengers to execute God’s judgments, which they watch constantly to perform, Psa 103:20,21.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–17 I saw in the visions of my head upon…
I saw in the visions of my head upon my bed,.... The king goes on to relate what other things presented themselves to his imagination in his dream, concerning this tree which signified himself:
and, behold, a watcher: which Saadiah interprets of Bath Kol; but Aben Ezra, Jarchi, Jacchiades, and Ben Melech of an angel; so called because incorporeal, ever watches, and never sleeps, and is always attentive to, and observant of, the commands of God so the angels in the fragment of Enoch are called "egregori", watchers; and the same word is here used in the Alexandrian copy. Some (k) render it "an enemy", "an holy one": according to the sense of the word in Sa1 28:16, and produce it to show that angels are called enemies:
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and an Holy One; one of the holy angels that never sinned, nor left their first estate, but continued in it; in which they are established by Christ, and are impeccable; are perfectly pure and holy in their nature and actions: such an one came down from heaven; the place of their abode, as it seemed to Nebuchadnezzar in his dream.
(k) Lex. Kabalist. in voce p. 54, 55.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13, 17 A watcher - A holy angel, the instrument of…
A watcher - A holy angel, the instrument of God, to execute God's judgments which the angels watch constantly to perform.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13–17 Verse 13. A watcher and a holy one] These…
Verse 13. A watcher and a holy one] These are both angels; but, according to the Chaldean oracles, of different orders. They appear, according to their opinions, to be a kind of judges of human actions who had the power of determining the lot of men; see Da 4:17.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v17 Dan 4:17-18. This matter is by the decree of…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13–17 I saw in the visions of my head upon…
I saw in the visions of my head upon my bed - In the visions that passed before me as I lay upon my bed, Dan 4:10.
And, behold, a watcher and an holy one - Or rather, perhaps, “even a holy one;” or, “who was a holy one.” He evidently does not intend to refer to two beings, a “watcher,” and “one who was holy;” but he means to designate the character of the watcher, that he was holy, or that he was one of the class of “watchers” who were ranked as holy - as if there were others to whom the name “watcher” might be applied who were not holy. So Bertholdt, “not two, but only one, who was both a watcher, and was holy; one of those known as watchers and as holy ones.” The copulative ו (v) and may be so used as to denote not an additional one or thing, but to specify something in addition to, or in explanation of, what the name applied would indicate. Compare 1Sa 28:3 : “In Ramah, even (ו v) in his own city.” 1Sa 17:40 : “and put them in a shepherd’s bag which he had, even (ו v) in a scrip.”
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Compare Psa 68:9 (10); Amo 3:11; Amo 4:10; Jer 15:13; Isa 1:13; Isa 13:14; Isa 57:11; Ecc 8:2. - Gesenius, “Lex.” The word rendered “watcher” (עיר ‛ı̂yr) is rendered in the Vulgate vigil; in the Greek of Theodotion the word is retained without an attempt to translate it - εἴρ eir; the Codex Chisianus has ἄγγελος angelos - “an angel was sent in his strength from heaven.” The original word (עיר ‛ı̂yr) means, properly, “a watcher,” from עיר ‛ı̂yr, to be hot and ardent; then to be lively, or active, and then to awake, to be awake, to be awake at night, to watch. Compare Son 5:2; Mal 2:12. The word used here is employed to denote one who watches, only in this chapter of Daniel, Dan 4:13, Dan 4:17, Dan 4:23. It is in these places evidently applied to the angels, but “why” this term is used is unknown. Gesenius (“Lex.”) supposes that it is given to them as watching over the souls of men.
Jerome (in loc.) says that the reason why the name is given is because they always watch, and are prepared to do the will of God. According to Jerome, the Greek ἴρις iris as applied to the rainbow, and which seems to be a heavenly being sent down to the earth, is derived from this word. Compare the “Iliad,” ii. 27. Theodoret says that the name is given to an angel, to denote that the angel is without a body - ἀσώματον asōmaton - “for he that is encompassed with a body is the servant of sleep, but he that is free from a body is superior to the necessity of sleep.” The term “watchers,” as applied to the celestial beings, is of Eastern origin, and not improbably was derived from Persia. “The seven Amhaspands received their name on account of their great, holy eyes, and so, generally, all the heavenly Izeds watch in the high heaven over the world and the souls of men, and on this account are called the watchers of the world.” - Zendavesta, as quoted by Bertholdt, in loc. “The Bun-Dehesh, a commentary on the Zendavesta, contains an extract from it, which shows clearly the name and object of the watchers in the ancient system of Zoroaster. It runs thus: “Ormuzd has set four “watchers” in the four parts of the heavens, to keep their eye upon the host of the stars.
They are bound to keep watch over the hosts of the celestial stars. One stands here as the watcher of his circle; the other there. He has placed them at such and such posts, as watchers over such and such a circle of the heavenly regions; and this by his own power and might. Tashter guards the east, Statevis watches the west, Venant the south, and Haftorang the north.” - Rhode, Die heilige Sage des Zendvolks, p. 267, as quoted by Prof. Stuart., in loc. “The epithet “good” is probably added here to distinguish this class of watchers from the “bad” ones, for Ahriman, the evil genius, had “Archdeves” and “Deves,” who corresponded in rank with the Amhaspands and Izeds of the Zendavesta, and who “watched” to do evil as anxiously as the others did to do good.” - Prof. Stuart. It is not improbable that these terms, as applicable to celestial beings, would be known in the kingdom of Babylon, and nothing is more natural than that it should be so used in this book. It is not found in any of the books of pure Hebrew.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 14, 16 Changed, &c. It does not appear, by Scripture, that…
Changed, &c. It does not appear, by Scripture, that Nabuchodonosor was changed from human shape, much less that he was changed into an ox, but only that he lost his reason, and became mad; and in this condition remained abroad in the company of beasts, eating grass like an ox, till his hair grew in such a manner as to resemble the feathers of an eagle, and his nails to be like birds’ claws. (Challoner) --- Origen represents the whole as an allegorical description of the fall of Lucifer. See St. Jerome. But his arguments have made little impression: and it is universally believed that Nabuchodonosor was thus punished for his pride, after a whole year had been allowed him to see if he would repent. The manner of this strange metamorphose has been variously explained. But it seems that he was seized with the species of madness styled Lycanthropy, (Calmet) as Virgil (Eclogues vi. 48.) relates of the daughters of Prœtus, who "with mimick’d mooings fill’d the fields." (Haydock) --- Thus many fancy they are kings, or horses, (Calmet) and that they are continually mounting above the clouds, of which we have an instance in a woman still living at Whitby, who in other respects appears to be sufficiently sensible, (Haydock) as Tertullian and others think Nabuchodonosor was, that he might suffer more. Yet it is commonly supposed he lost his senses for a while, till God was pleased to restore them at the time appointed; when his former humiliating state might make a deep impression upon his mind, as well as upon his subjects, and caution all future generations to guard against the fatal consequences of pride. His son, Evilmerodac, probably ruled during his absence. Most of the Chaldee writings have perished; so that we need not be surprised if they take no notice of this event, wheich was so disgraceful to the nation. Yet Megasthenes, (in Eusebius, præp. ix. ultra) seems to hint at it, when he represents the king seized with a divine fury, and crying out: (Calmet, Diss.) "I, the same Nabuchodonosor, foretell unto you, Babylonians, a fatal calamity, which neither my ancestor Belus, nor even the kingdom of Bel, (Haydock, the gods) have power to avert. For a Persian mule (Cyrus. (Calmet)) shall come, assisted by your demons, and bring on slavery....Having uttered this oracle, he suddenly disappeared." (Haydock) --- Beast’s heart. In his hypochondriac temper he imagined himself (Calmet) to be an ox, (Haydock) avoided the society of men, going naked and feeding on grass, upon his hands and feet, till (after seven years) God restored him to his senses and kingdom. (Worthington) --- The food which he used would tend to purge him, and naturally abate the disorder. (Barthol.) --- Yet none but God could tell precisely when the madness would seize or leave him. --- Times. This usually denotes years, in Daniel; (vii. 25. and xii. 7.) and of course (Calmet) we must understand it here in this sense; (Worthington) though some have explained it of an indeterminate length of time, or of weeks, months, or seasons. Only winter and summer were admitted, so that his period would thus suffice. See Theod. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13–17 watcher and an holy one--rather, "even an holy one."…
watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [JEROME], (Psa 103:20-21). Compare as to their watchfulness, Rev 4:8, "full of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Psa 34:7; Heb 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jer 4:16-17), "watchers" applied to human instruments of God's vengeance. As to GOD (Dan 9:14; Job 7:12; Job 14:16; Jer 44:27). In a good sense (Gen 31:49; Jer 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Gen 28:15; Gen 32:1-2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Gen 18:23-33; and over Lot for good, Gen. 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (Ch2 16:9; Pro 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 15, 17 13, 14. A holy one from heaven (compare Zec_4:10,…
13, 14. A holy one from heaven (compare Zec_4:10, where “seven eyes” should probably read “seven watchers”) — the “guardian angel” of Babylon (compare Dan_10:13-14) — pronounces the death doom of this empire, declaring that what has been the protection of the nations will now be their destruction if they do not flee away from it. Perhaps this watcher took the form in Nebuchadnezzar’s eyes of one of the colossal cherubim who were called the “guardians” or “watchers” in front of the palaces. (See notes Ezekiel 10.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–17 13. a watcher] i.e. not a guardian, but a…
13. a watcher] i.e. not a guardian, but a wakeful one (Aq., Symm., ἐγρήγορος, Vulg. vigil); so Dan_4:17; Dan_4:23. The term denotes an angel,—or, possibly, a particular class of angels,—so called, either as being ever ready to fulfil the Divine behests, or as being ever wakeful for some particular purpose (e.g. praise). It is of frequent occurrence in the Book of Enoch (in the Greek ἐγρήγοροι), where it is applied usually (i. 5, x. 9, 15, xii. 4, xiii. 10, xiv. 1, 3, xv. 2, xvi. 1, 2, xci. 15) to the fallen angels, but it is also (xii. 3, and perhaps xii. 2) used of the holy angels, though it is not perfectly clear (see the note in Dillmann’s edition, p. 104 f.) whether it denotes them generally, or whether it is the name of a particular class (cf. Charles on i. 5, xxxix. 12): the use of the synonyms ‘the holy angels who watch’ in xx. 1 (in the Ethiopic, but not in the Greek text[240]) of six archangels, and ‘those who sleep not’ in xxxix. 12, 13, xl. 2, lxi. 12, lxxi. 7, of certain exalted angels who incessantly hymn the Almighty, and guard His throne, does not entirely remove the uncertainty. The same word which is used here is also often used of angels in Syriac; see Payne Smit[241] Thes. Syr. col. 2843–4.
[240] See p. 356 in Charles’ edition (Oxford, 1893).
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[241] yne Smith R. Payne Smith, Thesaurus Syriacus.
and a holy one] another term denoting an angel: in the O.T., Job_5:1; Job_15:15, Psa_89:5; Psa_89:7, Zec_14:5, Dan_8:13 [A.V. ‘saint’ in these passages: see the note on Dan_8:13]; and repeatedly in the Book of Enoch, i. 9 (whence Judges 14), xii. 2, xiv. 23, xxxix. 5, &c. (see Charles’ note on i. 9).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13–17 (13) A watcher and a holy one—i.e., a holy…
(13) A watcher and a holy one—i.e., a holy one who is watchful; translated “angel” by the LXX., but simply transliterated into “Eir” by Theodotion. The word is used twice by the king, and once by Daniel (Dan_4:23), but it is to be noticed that the prophet substitutes “the Most High” for the words of the king in Dan_4:17). We must suppose that Nebuchadnezzar dreamed in a language familiar to himself, and that the objects of his dream were things with which his Babylonian education had made him acquainted. According to his mythology, the god of Nergal was regarded as “manifesting himself in watching,” so that he may have dreamed that he witnessed a descent of one of his deities. In this he is corrected by Daniel, being assured that the whole is sent from heaven, that the decree is ordered by the one true God, and that the holy watcher is an angel of God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–17 I saw in the visions of my head upon…
I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven. The Septuagint Version is shorter here, and therefore, other things being equal, is to be preferred, "And I saw in my dream, and an angel was sent in power from heaven." Theodotion is as usual in closer accord with the text of the Massoretic than is the Septuagint; yet he omits "of my head." The Peshitta, yet closer to the Massoretic text, only omits "behold." There is now a change in the vision. The monarch sees "a watcher and a holy one descend." This is rendered rightly by the Septuagint, "an angel." Jephet-ibn-Ali maintains that there are two, and that the watcher is the higher. The word ryi ("eer), "watcher," occurs only in this chapter in the Bible. In the Book of Enoch the name occurs almost a score of times, and is used to designate the archangels. In the present case the word vyDiq; (qaddeesh), "a holy one," is in all likelihood an explanatory addition, the word being unknown before probably an adaptation of some Assyrian name. On the other hand, in the Book of Enoch every one is supposed to be as well acquainted with the of Daniel as with the cherubim and ophanim of Ezekiel and the seraphim of Isaiah. Does not this imply that, at the time the Book of Enoch was written, the Book of Daniel was equally well known with those of the two other prophets? The latest conceivable date for Enoch is B.C. 130, and so late a date never would have been thought of had there not been a necessity to place its date after that at which critics in their wisdom had placed Daniel. The date above mentioned implies that Judas Maccabaeus is unmentioned in a struggle of which he was the crowning hero. Even grant that later date, it is inconceivable that a single generation could have given Daniel such a place of honour as to be regarded as the equal with Isaiah and Ezekiel. In this connection it is to be noticed that, though the ophunim, "wheels," of Ezekiel are made use of, the soosim, "horses," of Zechariah do not appear in the later books. Yet they are declared to be spirits. If Daniel were a contemporary of Ezekiel, and his writings had thus had time to sink into the mind of the Jewish people, this phenomenon can be understood.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 This matter is by the decree of the watchers--the…
Dan_4:17
This matter is by the decree of the watchers--the word of the holy ones.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv13, 16 Dan 4:17; Dan 4:23 plural in 17.
watcher
Dan 4:17; Dan 4:23 plural in 17.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 17 General Information:
General Information:
In verses 1-18, Nebuchadnezzar describes in the first person his vision from God. (See: First, Second, or Third Person)
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I saw in my mind
This refers to seeing a dream or vision. AT: "I saw in my dream"
He shouted and said
It can be made clear that the holy messenger was speaking to more than one person. AT: "He shouted to some people and said" (See: Assumed Knowledge and Implicit Information)
Let the animals flee ... from its branches
"The animals will flee from under it and the bird will fly away from its branches"
translationWords
mind
holy
messenger
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 14, 16, 17 4:13 a holy one: The term holy is not…
4:13 a holy one: The term holy is not widely used in the Semitic languages outside of the Bible. It simply refers to that which is out of the ordinary or nonhuman. Nebuchadnezzar was most probably using it that way here.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.