Daniel 4: Mankind is Insignificant in Comparison to God

Transcription

1 Daniel 4:35-37 Daniel 4:35-Nebuchadnezzar Acknowledges That Mankind Is Nothing In Comparison To God And No One Can Overcome His Sovereign Will Or Justifiably Question His Decisions Mankind is Insignificant in Comparison to God Daniel 4:35 All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; And no one can ward off His hand or say to Him, What have You done? (NASB95) All the inhabitants of the earth are accounted as nothing is composed of the conjunction wa ( (ו (waw), which is not translated and followed by the singular construct form of the noun kōl (כּ ל) (kole) all which is modifying the masculine plural peʿal (Hebrew: qal) active participle form of the verb dûr (דּוּר) (dure), the inhabitants of and then we have the feminine singular noun ʾǎrǎʿ (א ר ע) (ar-ah ), the earth which is followed by the preposition k- (כּ ) (kee), as and then we have the emphatic negative particle lā(ʾ) (ל א) (law), nothing which is negating the meaning of the masculine plural peʿil stem (Hebrew: qal passive) participle form of the verb ḥ ǎ šǎḇ (ח שׁ ב) (khash-ab ), are accounted. wa The conjunction wa is a marker of result meaning that the word is introducing a statement which presents the result of Nebuchadnezzar s last two statements at the end of Daniel 4:34. In this verse, the king praised as well as honored the Most High who he described as the immanent eternal one (the Most High). The king then says that the reason why he praised and honored the Most High is that His governmental dominion is forever. He then explains what he means by this statement in another way, namely that His kingdom is from generation to generation. Now, in verse 35, the conjunction wa is introducing a statement in which the king says that the inhabitants of planet earth are regarded as nothing by the Most High meaning that they are insignificant. This statement is presenting the result of the Most High being sovereign and eternal. Therefore, the conjunction denotes that as a result of the Most High s governmental dominion being forever and His kingdom is from generation to generation, the Most High regards the inhabitants of the earth as nothing. The king then goes on to explain in detail what he means when he says that the inhabitants are regarded as nothing by the Most High. Mankind is regarded as nothing by the Most High because He does what he 2012 William E. Wenstrom, Jr. Bible Ministries 1

2 wishes with the army of heaven (the angels) as well as with mankind. Thus, we will translate wa here with therefore. ḵāl dā ʾǎrê ʾǎr ʿā(ʾ) The verb dûr means to inhabit referring to living or dwelling in a particular location. However, here in Daniel 4:35, it is used as a substantive participle and therefore, should be translated the inhabitants. The noun ʾǎrǎʿ means earth referring to that which composes planet earth, namely, the dry land, the various bodies of water on the earth and the atmosphere. The peʿal stem (Hebrew: qal) of the verb dûr is stative expressing a state or condition. Here it expresses the state or condition of each and every inhabitant on the earth living or dwelling on the earth. This substantive participle dûr is modified by the noun kōl, which denotes totality and is used in a distributive meaning each and every. This indicates that Nebuchadnezzar is saying that each and every one of the inhabitants of the earth is regarded as absolutely nothing by the Most High as a result of His being sovereign over them. ḥ ǎ šǎḇ The verb ḥ ǎ šǎḇ means to consider in the sense of thinking about in order to arrive at a judgment or decision suggesting giving thought to in order to reach a suitable conclusion, opinion or decision. Here the word the word s subject is each and every one of the earth s inhabitants. It is modified by the prepositional phrase k lā(h), as absolutely nothing. Therefore, this verb indicates that Nebuchadnezzar is saying as a result of the Most High being sovereign and eternal, each and every one of the earth s inhabitants are considered as absolutely nothing by Him. In other words, in the opinion of the Most High, they are considered by Him as absolutely nothing because He is sovereign and eternal and they are under His authority and created by Him and they are transitory and restricted to the time, matter space continuum unlike Him. The peʿil (Hebrew: qal passive) stem of the verb is stative expresses a condition or state. Here it denotes that the Most High exists in a state of considering mankind as absolutely nothing because He is sovereign and eternal and they are not. The passive voice of the verb means that the subject receives the action of the verb from an expressed or unexpressed agency. Here the subject is each and every one of the earth s inhabitants and the unexpressed agency but implied agency, is the Most High. Thus, the passive voice denotes that each and every one of the earth s inhabitants are receiving the action of being considered by the Most High as absolutely nothing. The participle form of the verb is functioning as a predicate 2012 William E. Wenstrom, Jr. Bible Ministries 2

3 adjective meaning that Nebuchadnezzar is making the assertion that the Most High considers mankind as absolutely nothing because He is sovereign and eternal and they are not. k lā(h) The emphatic negative particle lā(ʾ) means absolutely nothing and is the object of the preposition k-, which is a marker of comparison meaning it is marking a comparison between the Most High and mankind. This prepositional phrase is modifying the verb ḥ ǎ šǎḇ and they indicate that the Most High considers mankind as absolutely nothing in comparison to Him. It does not mean the human race is of no value to God. Of course, they are as demonstrated by the Father sending His Son into the world to become a human being and dying a substitutionary spiritual and physical death on the cross for all of sinful humanity. God Exercises Sovereign Will Among the Angels and Mankind Daniel 4:35 All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; And no one can ward off His hand or say to Him, What have You done? (NASB95) But He does according to His will in the host of heaven and among the inhabitants of earth is composed of the conjunction wa ( (ו (waw), but and then we have the preposition k- (כּ ) (kee), according to and its object is the peʿal (Hebrew: qal) active infinitive construct form of the verb ṣ e ḇā(h) (צ ב ה) (tsebaw ), will which is modified by the third person masculine singular pronominal suffix hû(ʾ) (הוּא) (who), His and then we have the masculine singular peʿal (Hebrew: qal) active participle form of the verb ʿǎḇǎḏ does (ab-ad ), He (ע ב ד) which is followed by the preposition bĕ ( (בּ (beh), in and its object is the masculine singular construct form of the noun ḥǎ yil (ח י ל) (khah -yil), army which is followed by the masculine plural dual noun š e mǎ yin (שׁ מ י ן) (shaw-mah yin), heaven and then we have the conjunction wa ( (ו (waw), and which is followed by the masculine plural construct peʿal (Hebrew: qal) active participle form of the verb dûr (דּוּר) (dure), the inhabitants of and then we have the feminine singular noun ʾǎrǎʿ (א ר ע) (ar-ah ), the earth. wa This time we have the epexegetical use of the conjunction wa meaning that it is introducing a statement which explains explicitly what Nebuchadnezzar meant 2012 William E. Wenstrom, Jr. Bible Ministries 3

4 when he said that each and every one of earth s inhabitants is regarded by the Most High as absolutely nothing in comparison to Him. It is introducing a statement in which the king says that the Most High does what He wishes with the army of heaven (the angels) as well as with mankind. So this statement which the conjunction introduces is explaining explicitly what Nebuchadnezzar meant he said that each and every one of earth s inhabitants is regarded by the Most High as absolutely nothing in comparison to Him. Each and every one of earth s inhabitants is regarded by the Most High as absolutely nothing in comparison to Him in the sense that He does as He wishes among the angels and mankind. ʿǎḇǎḏ The verb ʾǎḇǎḏ means to do and is used with the Most High God, the God of Israel as its subject and denotes that the Most High does according to His will among the angels in heaven and mankind. The peʿal (Hebrew: qal) stem is fientive expressing the action of the Most High doing according to His will among the angels and mankind. The participle form of the verb indicates continuous or characteristic action meaning that the Most High always does according to His will among the angels of heaven and mankind on the earth. Therefore, we will render this verb He always does. k ēh miṣb e y The verb ṣ e ḇā(h) means to will referring to the function of the sovereign will of the Most High. The verb ṣ e ḇā(h) is in the construct state and functions as a substantive meaning will. It is modified by the third person masculine singular pronominal suffix hû(ʾ), which means His referring to the Most High and functions as a possessive pronoun. His The peʿal (Hebrew: qal stem) stem of the verb is stative expressing a condition or state. Here it is expressing the state or condition of the Most High desires with regards to both men and angels. The infinitive construct form of this verb is used as the object of the preposition k-, which is a marker of a standard. Here it indicates that the Most always does according to His sovereign will. We will translate this prepositional phrase according to His will. b ḥêl š e mǎy yā(ʾ) The noun ḥǎ yil means army, military and refers to the angels, both elect and non-elect. The word is modified by the noun š e mǎ yin, which refers to the first, second and third heaven. The original languages of Scripture teach that there are 2012 William E. Wenstrom, Jr. Bible Ministries 4

5 three levels of heaven. This multiplicity of heavens is indicated in Hebrews 4:14 where our Lord at His ascension is said to have passed through the heavens (accusative masculine plural noun ouranos) and Paul s statement in 2 Corinthians 12:2. In the latter, the first and second heaven is not specifically mentioned but the third heaven is. Logically speaking, it is evident that there cannot be a third heaven without also a first and second heaven. Therefore, the first heaven must be the earth s atmosphere, the second must be stellar universe and the third must be abode of God where both elect and non-angels have access as well as dead believers of all dispensations. The Lord Jesus Christ is the Creator of these three levels of heaven since the Scriptures teach that He is the creator of all three levels of heaven as well as the earth. The noun ḥǎ yil is in the construct state meaning that it is governing the noun which follows it, which is the noun š e mǎ yin. It indicates a genitive relationship possessive indicating that this army belongs to the heavens in the sense that they reside or inhabit the first, second and third heavens. This parallels the phrase which follows it, namely, ḏā ʾǎrê ʾǎr ʿā(ʾ), the earth s inhabitants. The noun ḥǎ yil is the object of the preposition bĕ, which is a marker of location meaning showing the location among other persons or objects. Here it is marking the angels who inhabit the first, second and third heavens as the location in which the Most High always does according to His sovereign will. wa This time the conjunction wa is adjunctive meaning that it is introducing a particular category of God s moral rational creatures, which is in addition to the angels. Thus, God always does according to His will among army residing in heaven as well as the earth s inhabitants. ḏā ʾǎrê ʾǎr ʿā(ʾ) Next, we have the verb dûr which once again means to inhabit referring to living or dwelling in a particular location. As was the case, the first time the word appeared in Daniel 4:35, it is used as a substantive participle and therefore, should be translated the inhabitants. It is modified by the noun ʾǎrǎʿ, which means earth referring to that which composes planet earth, namely, the dry land, the various bodies of water on the earth and the atmosphere. The peʿal stem (Hebrew: qal) of the verb dûr is stative expressing a state or condition. Here it expresses the state or condition of each and every inhabitant on the earth living or dwelling on the earth William E. Wenstrom, Jr. Bible Ministries 5

6 No One Can Ward Off God s Hand Daniel 4:35 All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; And no one can ward off His hand or say to Him, What have You done? (NASB95) (ו ( wa And no one can ward off His hand is composed of the conjunction (waw), and and then we have negative particle lā(ʾ) (ל א) (law), which is negating the meaning of the particle of existence ʾî ṯǎy (א ית י) (ee-thah ee) and together are translated no one and this is followed by particle dî (דּ י) (dee), who and then we have the third person masculine singular ʿʿel (Hebrew: piel) active imperfect form of the verb m e ḥā(ʾ) (מ ח א) (mekh-aw ), can ward off which is followed by the preposition bĕ ( (בּ (beh), which is not translated and its object is the feminine singular construct form of the noun yǎḏ (י ד) (yad), hand which is (הוּא) hû(ʾ) modified by the third person masculine singular pronominal suffix (who), His. wa This time the conjunction wa is emphatic meaning that the word is introducing a statement that is advancing upon and intensifying the previous statement that the Most High always does according to His will among the armies residing in the heavens as well as among the earth s inhabitants. The conjunction is introducing a statement which records Nebuchadnezzar as saying that the absolutely no one exists who can restrain the hand of the Most High. So the king goes from telling his subject that the Most High always does according to His will among the army residing in the heavens as well as among the earth s inhabitants to telling them that absolutely no one can restrain the Most High acting according to His sovereign will. Therefore, the advancement and intensification is describing the Most High as sovereign over the angels and mankind to stating that no one can oppose His will and succeed. He is sovereign and even if you attempt to oppose Him and stop Him from doing as He pleases, you will not succeed. Therefore, we will translate the conjunction indeed. lā(ʾ)ʾî ṯǎy The particle ʾî ṯǎy means there is since it indicates the existence of something. The word is emphatically negated by the negative particle lā(ʾ), which means absolutely no since it functions as a marker of emphatic negation. Therefore, 2012 William E. Wenstrom, Jr. Bible Ministries 6

7 these two words indicate that there is absolutely no one who can restrain the hand of the Most High. dî This word dî functions as a relative pronoun means who referring to the Most High. m e ḥā(ʾ) The verb m e ḥā(ʾ) means to restrain in the sense of preventing someone from doing something, to limit, restrict and control someone suggesting holding back by force or persuasion a person from acting. Here it denotes that absolutely no one can prevent God from executing His will. No one can restrict, control or limit Him in any way. Neither an angel nor a man can hold back God from accomplishing all that He desires among both men and angels. The paʿʿel (Hebrew: piel) stem of the verb is privative referring to removing something. Here it denotes that there is absolutely no one in both the human and angelic races who restraining God s power in the sense preventing Him from doing as He pleases. The imperfect form of the verb is a potential imperfect meaning that there is absolutely no one in both the angelic and human races who has the ability to restrain the power of the Most High. ḇiēh yd The noun yǎḏ means power referring to the omnipotence of God and is modified by the third person masculine singular pronominal suffix hû(ʾ), which is used as a possessive pronoun meaning His referring to the Most High. The noun yǎḏ is the object of the preposition bĕ, which is a marker of a state or condition. Here it is marking the state or condition of the Most High being omnipotent. God is Accountable to No One Daniel 4:35 All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; And no one can ward off His hand or say to Him, What have You done? (NASB95) Or say to Him, What have You done? is composed of the conjunction wa (waw), or which is followed by the third person masculine singular peʿal (ו ( (Hebrew: qal) active imperfect form of the verb ʾǎmǎr (am-ar ), say which (א מ ר) 2012 William E. Wenstrom, Jr. Bible Ministries 7

8 is followed by the preposition lĕ ( (ל (leh), to and its object is the third person masculine singular pronominal suffix hû(ʾ) (הוּא) (who), him and then we have the interrogative pronoun mā(h) (מ ה) (maw), what and then we have the second person masculine singular peʿal (Hebrew: qal) active perfect form of the verb ʿǎḇǎḏ done. (ab-ad ), have You (ע ב ד) wa This time the conjunction wa is used in a alternative sense meaning that it is used to connect alternatives. Here it is connecting the truth that there is absolutely no one in both the angelic and human race can stop God from doing all He desire to do among them with no one being able to justifiably questioning His decisions. ʾǎmǎr The verb ʾǎmǎr means to question in the sense of communicating something to someone and denotes members of the angelic and human races questioning God about His decisions. The peʿal stem (Hebrew equivalent is the qal) is fientive expressing a member of the angelic and human race performing the action of questioning God about His decisions. The imperfect form of the verb is a potential imperfect meaning that there is absolutely no one in both the angelic and human races who has the ability to question God about His decisions. Of course, angels and men question God s decisions all the time. However, Nebuchadnezzar is talking about being able to question God s decision making and be justified in doing so. We will translate this verb can justifiably say. l ēh The third person masculine singular pronominal suffix hû(ʾ) means him referring to the Most High. It is the object of the preposition lĕ, which is used to mark this pronominal suffix as the indirect object of the verb ʾǎmǎr whose direct object is the question to follow, what have You done? This means that this pronominal suffix receives the direct object of this verb indicating that God receives this question. mā(h) The interrogative pronoun mā(h) means what since it functions as a marker of a question by either the angelic or human race William E. Wenstrom, Jr. Bible Ministries 8

9 ʿǎḇǎḏ Once again, the verb ʾǎḇǎḏ means to do and is used with the Most High God, the God of Israel as its subject. However, this time it is used of a hypothetical angel or human being questioning God s decisions. The peʿal (Hebrew: qal) stem is fientive expressing an action performed by God. The perfect tense of the verb is stative referring to the state or condition of God doing something. The second person singular form of the verb refers of course to God. Translation of Daniel 4:35 Daniel 4:35 Therefore, each and every one of the earth s inhabitants are regarded as absolutely nothing in comparison in the sense that He always does according to His will among the army residing in the heavens as well as among the earth s inhabitants. Indeed, there is absolutely no one who has the ability to restrain His power or can justifiably say to Him, What are You doing? Exposition of Daniel 4:35 Nebuchadnezzar s statement each and every one of the earth s inhabitants are regarded as absolutely nothing in comparison presents the result of the king s last two statements at the end of Daniel 4:34. In this verse, the king praised as well as honored the Most High who he described as the immanent eternal one (the Most High). The king then says that the reason why he praised and honored the Most High is that His governmental dominion is forever. He then explains what he means by this statement in another way, namely that His kingdom is from generation to generation. This first statement in verse 35 thus presents to the reader the result of the Most High being sovereign and eternal. It means that the Most High considers the human race as absolutely nothing because He is sovereign and eternal and they are under His authority and created by Him and they are transitory and restricted to the time, matter space continuum unlike Him. However, this does not imply the human race is of no value to God. Of course, they are as demonstrated by the Father sending His Son into the world to become a human being and die a substitutionary spiritual and physical death on the cross for all of sinful humanity. He always does according to His will among the army residing in the heavens as well as among the earth s inhabitants explains explicitly to the reader what Nebuchadnezzar meant he said that each and every one of earth s 2012 William E. Wenstrom, Jr. Bible Ministries 9

10 inhabitants is regarded by the Most High as absolutely nothing in comparison to Him. It teaches God s complete power over all of creation, so that He exercises His will absolutely, without any necessary conditioning by a finite will or wills. The army residing in heaven refers to the angels, both elect and non-elect who are organized in military ranks according to the Scripture. In the twenty first century there is a lot of misinformation regarding the nature of angels and their activities. This is to be expected since we do live in the devil s world. He has been from the beginning and continues to deceive the entire world regarding his existence, and the nature of himself and his objectives for becoming like the Most High. The only place where we can find the truth about the angels and concerning Satan himself is the infallible Word of God. The Bible teaches that angels are temporarily superior to mankind (Heb. 2). In terms of power and ability, the present angelic superiority to mankind is obvious in every passage of scripture in which they are described. This current angelic superiority significantly also extends to the area of longevity. While mankind is enjoying a sequential residence on earth (generation following generation), angelic kind has been experiencing a continuum of existence in heaven, even before the creation of Man. This longevity, combined with the fact that angels (though creatures like Man) are not subject to the same degree to the restraints and necessities of time and space that encumber mankind, undoubtedly contributes to their superior knowledge and wisdom as well. By its very essence, therefore, the angelic nature is superior to our present earthly human nature in terms of appearance, intellect, power, mobility and authority (2 Pet.2:11). Angels will ultimately be inferior to mankind. Angels will not always be superior to mankind. Just as our Lord s humanity is, in resurrection, superior to angels in every way (Heb.1:4-2:18), so also we are destined to share that superiority with Him in our resurrection (1 Cor.6:3; Heb.2:5). Angels are acutely aware of and involved in human affairs. The involvement of angelic beings in human affairs is part and parcel of their role in promoting (or, in the case of the fallen angels, opposing) God's plan for human history. On a more personal level, however, angels are also apparently extremely interested in observing human behavior in general and in the playing out of God's plan in particular (1Tim.3:16; 5:21; 1Pet.1:10-12). The observation of human behavior is particularly true in the case of the Son of Man, our Lord Jesus Christ. They were present at His birth (Lk.2:13-14), temptation (Matt.4:11), resurrection (Lk.24:4), ascension (Acts 1:10-11), and return (2 Thes.1:7), evidence which underscores angelic interest in the most crucial phase of God's plan, namely the life and work of the Messiah William E. Wenstrom, Jr. Bible Ministries 10

11 By observation, angels are learning (to their joy in the case of the elect angels, to their sorrow in the case of the fallen angels) about the wisdom, the power, the grace and the mercy of God (cf. Lk.15:10; 1Cor.4:9; 11:10). Angels should neither be worshiped nor disrespected. In any discussion of angels, it is important to keep in mind both their present superiority and their eventual subordination to us. Angels are not to be disrespected (Lk.10:20; 1 Pet.2:10-12; Jude 8-10; cf. Rom.13:7), but neither angels are to be worshiped (Rev.19:10; 22:9; cf. 2 Kng.17:16; Jer.19:13; Col.2:18). This is especially important in regard to fallen angels. God counterbalances their evil efforts with the work and ministrations of His holy, elect angels. Therefore, although we are to have a healthy respect for the Adversary and his potential to oppose us (2 Cor.2:11; Eph.6:11; 1 Pet.5:8), we are not to be unduly terrified by him and his minions. While we are to have an awareness and appreciation for the positive function of the elect angels on our behalf, we are not to be inordinately fixated upon them (especially since both their persons and their work are invisible to us). In neither case should we go beyond what is written in the Bible about angels, whether through excessive fear of Satanic influence or an exorbitant fascination with the ministrations of the holy angels. There are many terms that are employed in the Scriptures to describe both elect and non-elect angels and their function: (1) Bene ha Elohim, sons of God (2) Malak (noun), angel, messenger, ambassador (3) Cherub (noun), cherub, an order of angelic beings, four-winged angels (4) Seraphim (noun), an order of angelic beings, six-winged angels (5) Boqer kokab, morning stars (6) Ruach, spirit (Nm. 11:25; 1 Sm. 16:14; Is. 11:2). (7) Tsava (noun), host, army. (8) Qadhosh (adjective), holy ones. (9) Angelos (noun), angel, messenger, envoy (10) Pneuma (noun), spirit. (11) Satan (noun), Satan (12) Halel Ben Shachar, son of the dawn, morning star (13) Diabolos (adjective), the adversary, the devil, slanderous, false accuser (14) Archangelos (noun), archangel (15) Arche (noun), authority, rule, domain, principality (16) Exousia (noun), authority, right, power (17) Kosmokrator (noun), world ruler (18) Ta pneumatikos tes ponerias en tois epouraniois, wicked spirit-beings in the heavenlies Angels are created spirit beings (Ps. 148:2, 5) and were created in eternity past, before the creation of the cosmos (Job 38:4, 7). The Lord Jesus Christ created the angels in eternity past (Col. 1:16). They are innumerable (He. 12:22). They are in eternity (present) a higher category of beings than humans are (Heb. 2:6-7). In eternity (future), redeemed humans will be a higher category of beings than the angels (Ps. 8:4-5). The doctrine of positional sanctification states that the church age believer is positionally higher than the angels by virtue of their union with Christ through the Baptism of the Spirit, which takes place at the moment of salvation William E. Wenstrom, Jr. Bible Ministries 11

12 Man cannot see angels for they are invisible but can be seen by man when God does one of two things: (1) He lifts the veil of the spiritual dimension (2 Kings 6:17). (2) He allows them to change their form to human (Hebrews 13:2). Jesus Christ as the Lord of the armies is the commander of the angels. The archangels are commanders of angelic armies. Michael is the prince of Israel according to Daniel 10:21, 12:1. He defends the Jews in the tribulation from the wrath of Satan (Revelation 12:7). He fought with Satan over the body of Moses (Jude 9; 2 Peter 2:11). Gabriel is also an army commander who also functions as one of the kings of arms in the college of heralds. In Daniel 8:16 and 9:21, he was sent to explain Daniel s vision. He announced the birth of John the Baptist (Luke 1:11), and the birth of Jesus Christ (Luke 1:19, 26). Angels do not die and their number increases or decrease (Luke 20:36). There are different ranks of angels (Ephesians 6:12; Colossians 1:16). The angels were created in a hierarchy because they are called archangels (1 Thessalonians 4:16). The prefix arch means one in priority or rank. The hierarchy of angels is found in the Book of Revelation (Revelation 9:14). A hierarchy is a system with the different levels of authority. When Satan sinned he persuaded one third of the angels to defect with him (Revelation 12:4). When these angels fell, their total nature changed and they became completely different creatures called demons. Satan took a cross section from these various ranks of angels. Therefore, there are now two categories of angels in the cosmos: (1) Elect (2) Fallen. The Supreme Court of Heaven sentenced Satan and the fallen angels to the Lake of Fire forever (Matthew 25:41). This sentence has not been executed since the Scriptures states that Satan is the prince of the power of air (Ephesians 2:3), and the ruler of this world. A comparison of Scripture and the titles for Satan imply that the Supreme Court of heaven created Satan and the fallen angels an appeal trial. Angels: (1) Protect (2) Provide (3) Proclaim the Word of God (4) Execute God s Judgments. As God s servants who are dispatched from the throne room of heaven to execute God s purposes, we may observe that the ministry of the elect-angels falls into several categories. In Relation to God the elect-angels perform the following services: (1) Attendants around the throne of God, and are waiting to serve Him and do His bidding (Ps. 103:20; Isa. 6:1f; Job 1:6; 2:1; Rev. 5:11; 8:1f). (2) Worshippers in praise of Him (Isa. 6:3; Ps. 148:1-2; Heb. 1:6; Rev. 5:12). (3) Observers who rejoice over what the Lord does (Job 38:6-7; Luke 2:12-13; 15:10), Soldiers in 2012 William E. Wenstrom, Jr. Bible Ministries 12

13 battle with Satan (Rev. 12:7). (4) Instruments used by the God to execute judgments (Rev. 7:1; 8:2). In Relation to the Nations, the elect-angels and non-elect angels perform the following services: (1) Michael, the archangel, is the guardian of the nation of Israel (Dan. 10:13, 21; 12:1; Jude 9). (2) The non-elect angels rule over the Gentile nations (Dan. 4:17; Eph. 6:11-16) and seek to influence their human leaders (Dan. 10:21; 11:1). (3) In the Tribulation the elect-angels will the agents God uses to pour out His judgments (see Rev. 8-9 and 16). In Relation to Christ, the elect-angels perform the following services: (1) They prophesied of the birth of Christ (Matt. 1:20; Luke 1:26-28). (2) They announced his birth (Luke 2:8-15). (3) An angel warned Joseph to take Mary and the baby Jesus and flee into Egypt (Matt. 2:13-15), and an angel directed the family to return to Israel after Herod died (vv ). In relation to His suffering, the elect-angels performed the following services: (1) They ministered to the Lord after His temptation (4:11). (2) They administered to the Lord in the Garden of Gethsemane (Luke 22:43), and Jesus said He could have called a legion of angels who stood ready to come to His defense if He so desired (Matt. 26:53). In relation to His resurrection, the elect-angels performed the following services: (1) An angel rolled away the stone from the tomb (28:1-2). (2) Angels announced His resurrection to the women on Easter morning (vv. 5-6; Luke 24:5-7). (3) Angels were present at His ascension and gave instruction to the disciples (Acts 1:10-11). In relation to His coming again, the elect-angels perform the following services: (1) The voice of the archangel will be heard at the translation of the church (1 Thess. 4:16). (2) They will accompany Him in His glorious return to earth (Matt. 25:31; 2 Thess. 1:7). (3) They will separate the wheat from the tares at Christ s second coming (Matt. 13:39-40). In Relation to the unbeliever, the elect-angels will perform the following: (1) Angels not only announce and inflict judgment (Gen. 19:13; Rev. 14:6-7; Acts 12:23; Rev. 16:1). (2) They will separate the righteous from the unrighteous at the 2nd Advent (Matt. 13:39-40). In Relation to the Church: Hebrews 1:14 describes ministry of the elect-angels servant-spirits who are divinely commissioned and repeatedly dispatched for service on behalf of those who are destined to inherit salvation. In this, however, Scripture points to a number of specific ministries: (1) The elect-angels bring answers to prayer (Acts 12:5-10). (2 They help in bringing people to the Savior (Acts 8:26; 10:3). (3) They may encourage in times of danger (Acts 27:23-24). (4) They care for God s people at the time of death (Luke 16:22) William E. Wenstrom, Jr. Bible Ministries 13

14 In Relation to the introduction of a new dispensation, angels are actively involved when God institutes a new epoch in history: (1) They joined in praise when the earth was created (Job 38:6-7) (2) They were involved in the giving of the Mosaic Law (Gal. 3:19; Heb. 2:2) (3) They were active at the first advent of Christ (matt. 1:20; 4:11) (4) They were active during the early years of the church (Acts 8:26; 10:3, 7; 12:11) (5) They will be involved in events surrounding the second advent of Christ (Matt. 25:311 Thes. 4:1). The angelic hierarchy is divided into two categories: (1) the college of heralds and (2) the angelic army. Most angels do not have wings. Wings are an insignia of rank. Seraphim have the highest rank with six wings, (Isaiah 6:2; Revelation 4:8). Cherubim have four wings, plus the uniform of wisdom, (Genesis 3:24; Ezekiel 1, 10, 28ff). The angel of Jehovah, the Lord Jesus Christ as an Old Testament theophany ranks highest. Passages which identify the angel of Jehovah as God: Genesis 16:7-13, 22:11-18, 31:11-13, 48:15-16; Exodus 3:1ff; cf. Acts 7:30-35; Exodus 13:21, 14:19; Judges 6:11-23, 13:9-20. The apostle Paul employs a military analogy in Ephesians 6 in order to describe the believer s defense and offense when engaging this invisible enemy. That Paul would use such an illustration is reasonable since Paul was chained to a Roman soldier when he wrote Ephesians 6. In Ephesians 6:10-17, the apostle Paul teaches the Ephesian believers how to deal with their invisible enemy. In Ephesians 6:10-17, the apostle Paul commands the Ephesian believers to put on the full armor of God and he describes it for them. Ephesians 6:14-17 lists 5 items that compose the full armor of God : (1) Ephesians 6:14a: Belt of truth. (2) Ephesians 6:14b: Breastplate, which is (Christ s) righteousness. (3) Ephesians 6:15: Combat boots, namely, the Gospel. (4) Ephesians 6:16: Shield, which is your faith. (5) Ephesians 6:17a: Your helmet, which is your salvation. Ephesians 6:10 Finally, be strong in the Lord and in the strength of His might. 11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. (NASB95) Putting on the full armor of God refers to appropriating by faith your union with Christ, which is equivalent to putting on the nature of Christ. This is accomplished when we appropriate (meaning take possession of) by faith meaning we agree with what the Word of God says about us, namely, that we have been crucified, died, buried, raised and seated with Christ at the Father s right hand, far above all angelic power and authority. We are to appropriate for ourselves by faith in the Word of God, the victory that is ours through our identification and union with Christ in His death, burial, resurrection and session. We fight from victory and not for victory! 2012 William E. Wenstrom, Jr. Bible Ministries 14

15 Schemes is the noun methodeia refers Satan s strategies, schemes and tactics that he employs to make war against believers and destroy them. The principle stratagem of the devil is lies and deception (Gen. 3). Satan deceives and is the father of lies (Jn. 8:44). Ephesians 6:12, For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. (NASB95) Rulers is the noun arche and refers to the highest rank of angels in the Satanic order of battle and hold positions of authority ( thrones ) in the Satanic kingdom and are subordinate to only Satan himself. The Lord Jesus Christ created these rulers (Col. 1:16) and He has defeated them through His death (Col. 2:15). Powers is the Greek noun exousia, which refers to the rank of fallen angels who have been given by Satan dominions and are subordinate only to the arche, rulers and Satan himself. World-forces is the noun kosmokrator, world-ruler and expresses the power or authority, which the fallen angels exercise over the cosmic system. These angels are subordinate directly to the exousia, authorities and carry out their orders and are more than likely they are behind the miracles and other satanic demonstrations of power (cf. Rev. 13:13). Spiritual forces refers to the rank and file angels in Satan s military. These rank and file angels are also known in Scripture by a variety of names such as: (1) Demons (Lev. 17:7; Mt. 9:34). (2) Evil spirits (Lk. 7:21; Acts 19:13). (3) Unclean spirits (Mt. 10:1; Mk. 1:27). (4) Devils (Jn. 6:70). In the heavenly places designates the location of the base of operations and activities of these rank and file angels. Now, in Daniel 4:35, there is absolutely no one who has the ability to restrain His power is advancing upon and intensifying the previous statement that the Most High always does according to His will among the army residing in the heavens as well as among the earth s inhabitants. Therefore, the advancement and intensification is describing the Most High as sovereign over the angels and mankind to stating that no one can oppose His will and succeed. He is sovereign and even if you attempt to oppose Him and stop Him from doing as He pleases, you will not succeed. This emphatic clause denotes that absolutely no one can prevent God from executing His will. No one can restrict, control or limit Him in any way. Neither an angel nor a man can hold back God from accomplishing all that He desires among both men and angels. Or can justifiably say to Him, What are You doing? is a question posed by a hypothetical angel or human being to God who erroneously and arrogantly 2012 William E. Wenstrom, Jr. Bible Ministries 15

16 believes that they can question justifiably God s decisions (cf. Job 33:12-13; Isaiah 29:16; 45:9; Romans 9:19-20). So here in Daniel 4:35, Nebuchadnezzar is describing the relationship between the sovereign will of God and the volition of men and angels. This relationship points to God s divine decree in eternity past. In this decree, God rendered certain all the events of the universe, including both angelic and human history-past, present and future. Therefore, God rendered certain to take place all that circumstances that every human and angel would face in life and thus figured these various circumstances into His plan. God s decree rendered all things as certain to occur and He decided that they would exist and so therefore, God rendered certain to occur all the various circumstances that every human being would experience during the course of their lifetime and God decided that these things would exist. The divine decree took place in eternity past before anything was ever created and is God s eternal and immutable will. The providence of God is the divine outworking of the divine decree, the object being the final manifestation of God s glory and expresses the fact that the world and our lives are not ruled by chance or fate but by God. Therefore, the fact that all the circumstances that every human being and angel have experienced or are experiencing or will experience during the course of their lifetime do not happen by chance or fate but because God ordained for them to take place in order to fulfill His plan for their lives and to bring glory to Himself. The decree of God is the chosen and adopted plan of all God s works and so it was a part of God s chosen and adopted plan that the offer of eternal salvation to each and every human being would take place. The decree of God is His eternal purpose according to the counsels of His own will, whereby for His own glory He has foreordained whatever comes to pass. The decree of God is the sovereign choice of the divine will (His sovereignty) and mentality (His omniscience) by which all things are brought into being and controlled, made subject to His pleasure, and producing His glorification. Therefore, the fact that the offer of salvation to every one in the human race was the result of God s sovereign will and omniscience by which this event was brought into being and was controlled and made subject to God s pleasure and glorified Him. The decree of God is His eternal, holy, wise and sovereign purpose, comprehending at once all things that ever were or will be in their causes, courses, conditions, successions, and relations and determining their certain futurition (i.e., that they will certainly take place). When I say comprehending I mean that the omniscience of God is the source of the divine decrees by determining I mean that the sovereignty of God chose before anything existed which things would 2012 William E. Wenstrom, Jr. Bible Ministries 16

17 actually become historical events. Therefore, the omniscience of God comprehended at once in eternity past each and every positive and negative circumstance and decision that every human being and angel would experience and make respectively during the course of their lifetime. God also comprehended at once in eternity past the course that these events would take and their conditions and relations and determined that these events would take place. Therefore, each and every positive and negative decision that every human being would make during the course of their lifetime including the decision to accept or reject His Son Jesus Christ was sovereignly determined by God to take place and was known by God in eternity past before anything was created. The decree of God is His eternal and immutable will regarding the future existence of events, which will happen in time and regarding the precise order and manner of their occurrence. Furthermore, God decreed that these events would take place in time and the precise order of events leading up to these events and the manner in which these events would transpire. The will of God in common usage refers to what God desires of an individual or group in a particular situation. In relation to the divine decree the will of God refers to the decision God made in eternity past, from His attribute of sovereignty, which established that certain things would actually come into being while other things would not. The will of God is His sovereign choice as to what will take place in time. God from His sovereignty decided in eternity past that each and every positive and negative decision with respect to His will during the course of their lifetime would take place. He also decided that these events would take place in the exact time that they did. God in eternity past decreed that angels and human beings would have volition and would be allowed to make decisions contrary to His sovereign will and without compromising His justice. In giving angels and men volition, God decreed that their decisions, whatever they might be, would certainly take place-even those that are contrary to His desires. Therefore, God decreed that each and every positive and negative decision with respect to His will would all take place in time and even those circumstances and decisions, which were contrary to His desires. Being omniscient, God had the good sense to know ahead of time what men and angels would decide, and He not only decreed that those decisions would exist but He also decreed the exact manner, consistent with His integrity, in which He would handle their decisions. Since God is omniscient He knew ahead of time each and every positive and negative decision that each and every human being and angel would make with respect to His will and decreed that they would exist and He also decreed the exact manner in which He would handle these decisions. Therefore, 2012 William E. Wenstrom, Jr. Bible Ministries 17

18 each and every positive and negative decision that every human being or angel has made or is making or will make in the future with respect to His will was a part of God s sovereign will that is based upon His omniscient knowledge of all the facts concerning what will take place in the future. The Lord knows perfectly, eternally and simultaneously all that is knowable, both the actual and the possible and thus has all knowledge of every event in human and angelic history. Therefore, the Lord looked down the corridors of time and decreed to take place each and every positive and negative decision with respect to His will. Each and every positive and negative decision that every human being and angel have made or are making or will make in the future with respect to His will was figured into the divine decree and was a part of the providence of God, which is the outworking of the divine decree, the object being the final manifestation of God s glory. In the divine decree, the sovereignty of God and the volition of men and angels co-exist in human history. No one can stop God s plans from being accomplished since His divine decree or eternal plan has taken into consideration both positive and negative decisions by His moral rational creatures and decreed that His sovereign will, will co-exist with the volition of men and angels. The relationship between human volition and the sovereign will and purpose of God can be view from different perspectives, namely, the permissive, directive and overruling. These three categories of divine will describe the manner in which God s sovereignty controls history. They show how divine sovereignty actually deals with human volition. The will of God (as to what would exist, i.e., the divine decree) calls for God s will (His attribute of sovereignty) to function toward us in certain ways: (1) Directly stating what He desires of us (2) Permissively allowing us to our own way (3) Overruling our decisions-not letting them have their intended results-in order to protect us and the rest of mankind from our own negative volition and to preserve and perpetuate His own marvelous plan. In relation to eternal salvation, the directive will of God refers to what God directly requires of an individual and desires for them, which is to be saved. His permissive will refers to Him permitting His creatures to act contrary to what He desires. Therefore, God permits people to reject His Son even though He desires that they accept Him by faith as their Savior William E. Wenstrom, Jr. Bible Ministries 18

19 Daniel 4:36-Nebuchadnezzar s Sanity And Kingdom Are Restored To Him After He Repents Nebuchadnezzar s Sanity is Restored Daniel 4:36 At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. (NASB95) At that time my reason returned to me is composed of the preposition b- (beh) and its object is the third person masculine singular pronominal suffix (בּ ) hû(ʾ) (הוּא) (who), that and then we have the masculine singular form of the noun z e mǎn (ז מ ן) (zem-awn ), time, which is followed by the masculine singular construct form of the noun mǎn dǎʿ (מ נ דּ ע) (man-dah ), reason which is modified by the first person singular pronominal suffix î ( י) (ee), my and then we have the third person masculine singular peʿal (Hebrew: qal) active imperfect form of (ע ל) (toob), returned which is followed by the preposition ʿǎl (תּוּב ( tûḇ the verb (al), to and its object is the first person singular pronominal suffix î ( י) (ee), me. b ēh zim nā(ʾ) The preposition b-, at and the third person masculine singular pronominal suffix hû(ʾ), that and the noun z e mǎn, time are employed together and literally means at that precise or exact moment. The noun z e mǎn means the precise moment referring to a specified point in time when Nebuchadnezzar was restored to power by God. It is the object of the preposition b-, which is functioning as a temporal marker meaning at referring to the precise or exact moment when Nebuchadnezzar was restored to power by God. The third person masculine singular pronominal suffix hû(ʾ) means that since it is functioning like a demonstrative pronoun pointing out the noun z e mǎn. This pronominal suffix refers to the completion of the seven years during which Nebuchadnezzar was deposed from power because God was disciplining him by the giving him the mental disorder of boanthropy. Therefore, these three words form an expression which literally mean at that exact moment or at that precise moment and answer the question when Nebuchadnezzar was restored to power by God. It speaks of a specific point in time when the king was restored to power by God. This prepositional phrase refers to the events recorded in Daniel 4:34. Thus, it refers to the completion of the seven years in which Nebuchadnezzar was disciplined by God and then humbled himself before God by lifting up his eyes 2012 William E. Wenstrom, Jr. Bible Ministries 19

20 towards the heavens. He then showered the Most High with worshipful thanksgiving. He also praised as well as honored the immanent eternal one because His governmental dominion is forever, i.e. His kingdom is from generation to generation. mǎn dǎʿ The noun mǎn dǎʿ means sanity referring to proper thought processes or rational thought processes in contrast to those which are irrational. The word is used with reference of course to Nebuchadnezzar once again thinking rational thoughts in contrast to thinking like a cow or bull for seven years while under discipline from God. Therefore, the word denotes the quality or state of being sane or thinking rationally. This noun is modified by the first person singular pronominal suffix î, which means my since it functions as a possessive personal pronoun and refers of course to Nebuchadnezzar. tûḇ The verb tûḇ means to return referring to restoring something to its previous state. Here it is used of course with reference to Nebuchadnezzar s sanity indicating that it was returned to him by God after seven years of discipline. The peʿal (Hebrew: qal) stem of the verb is stative expressing a state or condition. Here it is expressing the state or condition of Nebuchadnezzar s sanity being restored to him after seven years of suffering boanthropy. The imperfect form of the verb is stative expressing the same thing. ʿǎlǎ y The first person singular pronominal suffix î means me referring of course to Nebuchadnezzar and it is the object of the preposition ʿǎl, which is marking this word as the indirect object of the verb tûḇ meaning that the word receives the direct object of this verb, which is mǎn dǎʿ, sanity. Honor and Splendor Restored to Nebuchadnezzar for the Glory of His Kingdom Daniel 4:36 At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. (NASB95) 2012 William E. Wenstrom, Jr. Bible Ministries 20