Daniel 4:35

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?

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

4:28-37 Pride and self-conceit are sins that beset great men. They are apt to take that glory to themselves which is due to God only. While the proud word was in the king's mouth, the powerful word came from God. His understanding and his memory were gone, and all the powers of the rational soul were broken. How careful we ought to be, not to do any thing which may provoke God to put us out of our senses! God resists the proud. Nebuchadnezzar would be more than a man, but God justly makes him less than a man. We may learn to believe concerning God, that the most high God lives for ever, and that his kingdom is like himself, everlasting, and universal. His power cannot be resisted. When men are brought to honour God, by confession of sin and acknowledging his sovereignty, then, and not till then, they may expect that God will honour them; not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them, from the righteousness and grace of the Second Adam. Afflictions shall last no longer than till they have done the work for which they were sent. There can be no reasonable doubt that Nebuchadnezzar was a true penitent, and an accepted believer. It is thought that he did not live more than a year after his restoration. Thus the Lord knows how to abase those that walk in pride, but gives grace and consolation to the humble, broken-hearted sinner who calls upon Him.

Barnes' Notes on the Bible

And all the inhabitants of the earth are reputed as nothing - Are regarded as nothing in comparison with him. Compare Isaiah 40:15, note 17, note. Precisely the same sentiment occurs in Isaiah which is expressed here: "All nations before him are as nothing; and they are accounted unto him less than nothing and vanity."

And he doeth according to his will in the army of heaven - In the host of heaven - בחיל bechēyol - Greek, "in the power of heaven," ἐν τῇ, δυνάμει en tē, dunamei. The Chaldee word means properly strength, might, valor; and it is then applied to an army as possessing strength, or valor, or force. It is here applied to the inhabitants of heaven, probably considered as an army or host, of which God is the head, and which he leads forth or marshals to execute his puroses. In Daniel 3:20, the word is rendered "army." The sentiment here is, that in respect to the inhabitants of heaven, represented as organized or marshalled, God does his own pleasure. An intimation of his will is all that is needful to control them. This sentiment is in accordance with all the statements in the Scripture, and is a point of theology which must enter into every just view of God. Thus in the Lord's prayer it is implied: "Thy will be done in earth as it is in heaven." So Ephesians 1:11 - "Who worketh all things after the counsel of his own will." In heaven the will of God is accomplished in the most strict and absolute sense, for his will is law, and the only law to all the dwellers there. The obedience is as entire as if the will of each one of the dwellers there were but a form or manifestation of the will of God itself.

And among the inhabitants of the earth - This cannot mean, even as understood by Nebuchadnezzar, that the will of God is actually done among the inhabitants of the earth in the same sense, and to the same extent, as among those who dwell in heaven. His design was, undoubtedly, to assert the supremacy and absolute control of God; a fact that had been so strikingly illustrated in his own case. The sentiment expressed by Nebuchadnezzar is true in the following respects:

(1) That man has no power to prevent the fulfillment of the Divine purposes.

(2) That God will accomplish his design in all things, whatever opposition man may make.

(3) That he has absolute control over every human being, and over all that pertains to anyone and everyone.

(4) That he will overrule all things so as to make them subservient to his own plans.

(5) That he will make use of men to accomplish his own purposes. Compare the note at Isaiah 10:7.

(6) That there is a great and glorious scheme of administration which God is carrying out by the instrumentality of men.

And none can stay his hand - literally, "none can smite upon his hand" (Gesenius, "Lex."); that is, none can restrain his hand. The language is taken, says Bertholdt, from the custom of striking children upon the hand when about to do anything wrong, in order to restrain them. The phrase is common in the Targums for to restrain, to hinder. The Arabs have a similar expression in common use. See numerous instances of the use of the word מחא mechâ' in the sense of restrain or prohibit, in Buxtorf. - "Lex. Chal." The truth taught here is, that no one has power to keep back the hand of God when it is put forth to accomplish the purposes which he intends to execute; that is, he will certainly accomplish his own pleasure.

Or say unto him, What doest thou? - A similar expression occurs in 2 Samuel 16:10 : "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" Also in Job 9:12 : "Behold, he taketh away: Who can hinder him? Who will say unto him, What doest thou?" See the note at that passage. The meaning here is plain. God is supreme, and will do his pleasure in heaven and in earth. The security that all will be done right is founded on the perfection of his nature; and that is ample. Mysterious though his ways may seem to us, yet in that perfection of his nature we have the fullest assurance that no wrong will be done to any of his creatures. Our duty, therefore, is calm submission to his holy will, with the deep conviction that whatever God does will yet be seen to be right.

Jamieson-Fausset-Brown Bible Commentary

35. all … as nothing—(Isa 40:15, 17).

according to his will in … heaven—(Ps 115:3; 135:6; Mt 6:10; Eph 1:11).

army—the heavenly hosts, angels and starry orbs (compare Isa 24:21).

none … stay his hand—literally, "strike His hand." Image from striking the hand of another, to check him in doing anything (Isa 43:13; 45:9).

What doest thou—(Job 9:12; Ro 9:20).

Matthew Poole's Commentary

A due consideration of God’s infinite greatness makes the creature appear as nothing in comparison of God. Creatures are nothing to help, nothing to hurt, nothing absolutely, nothing in duration, nothing solid and substantial, nothing without dependence, and influence, and support from God. God is

I am, and there is none else.

Verily every man at his best estate is altogether vanity. Selah, Psalm 39:5.

Yea, less than vanity, and nothing, Psalm 62:9 Isaiah 40:17.

He doeth according to his will, Psalm 115:3. God only is arbitrary. In the army of heaven, and among the inhabitants of the earth; being the Lord of hosts, and the only absolute and universal Monarch of the world.

None can stay his hand; he is irresistible and uncontrollable, Job 9:12 Isaiah 45:9 Romans 11:33-36.

Gill's Exposition of the Entire Bible

And all the inhabitants of the earth are reputed as nothing,.... That is, by the most high God, in comparison of him; and that not only the common people, but magistrates, princes, and kings, and even so great a monarch as Nebuchadnezzar; they are like mere nonentities, nothing as to existence, substance, greatness, glory, and duration, when compared with him: for this is to be understood not absolutely as in themselves; for as such they are something; their bodies are something in their original, and especially in their make, form, and constitution, and even in their dissolution; and their souls are yet more valuable, are of more worth than the whole world, being immaterial and immortal; but comparatively with respect to God, in whom they live, and move, and have that being they have, and by whom they are supported in it; al whose glory and grandeur is fading and passing away, and continuance is but very short; and all nothing with God, the Being of beings, whose glory is inconceivable, and with whom a thousand years are as one day, and who is from everlasting to everlasting: and this meant chiefly of the rational inhabitants of the earth; not of the beasts of the field, the cattle on a thousand hills, and the innumerable reptiles of the earth, which also are the inhabitants of it; but of men, the principal ones, and of all of these, high and low, rich and poor, bond and free; not as in their own account, and that of others; for they are something in their own esteem, and seem so in the eyes of others, who judge according to the outward appearance; but they are nothing in the account of God: and as this is true of them in things natural and civil, it is much more so in things spiritual, or relating to everlasting salvation: in these men are nothing, and counted as nothing; no use is made of them, or any account is had of anything done by them; these have no causal influence in their salvation; they are nothing in God's choice of them to eternal life, which is all of mere sovereign grace; nothing in redemption, which is only by Jesus Christ; nothing in regeneration, which is alone by the Spirit and grace of God; nothing in justification, which is not by the works of the law, but by the righteousness of Christ; in short, they are nothing in their salvation from first to last, which is all of grace, and not of works. Jarchi and Saadiah interpret this of an atom or mote in a sunbeam, which is seen flying about, but cannot be laid hold on, having no substance, and disappears when the sun shines not; see Isaiah 40:15.

And he doeth according to his will in the army of heaven, and among the inhabitants of the earth; he orders the angels, which are the host of heaven, to stand or go where he pleases; and he disposes of men on earth, and puts them into such stations, and such conditions and circumstances, and appoints them such business and services, as he thinks meet. The angels are "the army of heaven", or the heavenly host; so called for their number, there being legions of them, even an innumerable company; and for their military use, being employed to fight for the people of God, to encamp about them, and protect them: those who formerly belonged to them, that sinned against God, he cast them down to hell, without showing them any mercy; and the rest he chose and confirmed in Christ, and all according to his sovereign will; and these he makes use of according to his pleasure, to minister to the heirs of salvation in life, to convoy their souls to heaven at death, and to gather in all the elect at the last day. The "inhabitants of the earth" are the men of it, as before, with whom he does as he pleases in things temporal and civil, making some rich, and others poor; raising some to great honour and dignity, while others live in meanness, poverty, and disgrace: and in things spiritual; he loves whom he will; he chooses whom he pleases; he redeems whom he wishes from among men; he regenerates and calls by his grace, of his own will; and reveals Christ, and the great things of the Gospel, to whom it seems good in his sight; he does what he will with his own; he bestows grace and glory on whomsoever be pleases, as free grace gifts, without any merit of the creature, according to his sovereign will and pleasure.

And none can stay his hand: stop his power, resist his will, or hinder him from acting, or cause him to cease from his work, which he is bent upon; his will in both worlds is sovereign and arbitrary, and his power uncontrollable. It was so in creation, he said, and it was done; it is so in providence, he does what he pleases; there is nothing done without his knowledge and will, and there is no counsel against the Lord: it is so in his works of grace; in the great work of redemption; no difficulties could discourage or hinder Christ from the performance of that arduous work, he being the mighty God: and in the work of grace upon the heart of a sinner, when God begins to work, none can let; not corruptions within, nor Satan without; nor can anything hinder the carrying of it on; not indwelling sin, nor the snares of the world, nor the temptations of Satan. The purposes of God cannot be disannulled; his hand cannot be held, stopped, or turned back from the execution of them; he will do his will and his work in the world, and in his churches, and on particular persons, maugre all the opposition of men and devils.

Or say unto him, what dost thou? what is this thou hast done? and wherefore hast thou done it? why was it not done in another form and manner, and for other ends and purposes? see Isaiah 45:9, all such like questions are vain and foolish, and are despised by the Lord; he gives no account of his matters unto the children of men. Some may with wonder say, "what has God wrought!" but none ought to say, in a complaining and murmuring way, "what dost thou?" and should they, it is of no avail, he will do what he pleases.

Geneva Study Bible

And all the inhabitants of the earth are reputed as nothing: and he doeth according to his {s} 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?

(s) He confesses God's will to be the rule of all justice, and a most perfect law, by which he governs both man and angels and devils, so that none ought to murmur or ask a reason for his doings, but only to stand content with them and give him the glory.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

35. are reputed as nothing] better, are as persons of no account (Bevan). The expression is in part, no doubt, suggested by Isaiah 40:17 (where the verb rendered ‘counted’ is the same as that which in the partic. is here rendered ‘reputed’).

and he doeth &c.] He rules alike in heaven and earth.

the army of heaven] The Aram. equivalent (representing it also in the Targums) for the Heb. ‘host of heaven’—an expression which denotes sometimes the angels (1 Kings 22:19; Nehemiah 9:6 b), sometimes the stars (Deuteronomy 4:19, Jeremiah 33:22, al.; cf. Nehemiah 9:6 a)[246]. Here angelic beings, as opposed to the ‘inhabitants of the earth,’ are doubtless meant: cf., for the general thought, Psalm 103:20.

[246] See the art. Host of Heaven in Hastings’ Dictionary of the Bible.

stay his hand] strike his hand, viz. for the purpose of arresting it. The same idiom occurs in the Targ. of Ecclesiastes 8:4 b (perhaps borrowed from here); it occurs also in the Talm. more than once, in the sense of to forbid, and (with another word for strike) in Arabic as well. See Ges. Thes. p. 782; Levy, NHWB[247] iii. 72.

[247] HWB. M. Levy, Neuhebräisches und Chaldäisches Wörterbuch, 1876–89.

or say unto him, What hast thou done?] Cf. Isaiah 45:9; Job 9:12; Ecclesiastes 8:4 b.

Pulpit Commentary

Verse 35. - 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? The rendering of the Septuagint here is very difficult to follow, from the state of confusion in which the text is. The verse that comes next in order is very short," At that time my kingdom was set up, and my glory was restored to me." This is a condensed statement of what is recorded in the following verse (ver. 36; 33 Massoretic), and we shall consider it in that connection. The verse which succeeds suits more the conclusion of such a letter or proclamation as is here represented, so far as form goes, though the matter shows traces of exaggeration and amplification natural to the Jew. At the same time, it bears a resemblance to the last verse of this chapter, according to the Massoretes, only greatly amplified. It may thus be best to regard this verse as not present in the Septuagint text. Theodotion and the Peshitta agree with the Massoretic text. The statement here is true, but Jewish, not Babylonian, in colour. This, along with its absence from the Septuagint, leads us to believe it to be the insertion of a Jewish scribe. On the other hand, it looks like a statement in brief of what we find expanded in Isaiah 40. and elsewhere. If brevity is to be regarded as an evidence of antiquity, this passage might be taken as the more ancient. It is, however, too bald and prosaic to be the original of such an impassioned passage as that in Isaiah 40. Daniel 4:35

Keil and Delitzsch Biblical Commentary on the Old Testament

cf. with 3:33 (Daniel 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Isaiah 40:17; Isaiah 24:21; and with the second half of it, Isaiah 43:13. כּלה for כּלא, as not, as not existing. מחא בידהּ in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic.

(4:31-34)

Nebuchadnezzar's recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven.

The second part of the prophecy was also fulfilled. "At the end of the days," i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, - the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Psalm 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the "ever-living One," because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Daniel 6:26).