John Calvin Commentary 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?" — Daniel 4:35 (ASV)

Now the opposite clause is added to complete the contrast. Although it follows that nothing is firm or solid in mankind, this principle nevertheless flourishes: namely, that God is eternal. Yet few reason this way, because while all acknowledge in words that God is firm and everlasting, they do not look inward and seriously consider their own frailty.

Therefore, being unmindful of their own condition, they rage against God Himself. The explanation that occurs here is therefore required. For after Nebuchadnezzar praises God because His power is eternal, he adds by way of contrast, all the dwellers on the earth are considered as nothing. Some take כלה, keleh, as a single word, meaning “anything complete,” because כלה, keleh, means to “finish” or “complete.” It also sometimes signifies to “consume,” from which they think the noun is derived, because men are limited by their own measure, while God is immense.

This interpretation is harsh. The more accepted opinion is that ה, he, is used for א, a, here; and thus Nebuchadnezzar says that men are esteemed as of no value before God. So, we already see how suitably these two clauses agree: for God is an eternal King, and men are as nothing in comparison with Him.

For if anything is attributed to men as originating from themselves, it detracts to that extent from the supreme power and dominion of God. It follows, then, that God does not entirely receive His rights until all mortals are reduced to nothing.

For although men consider themselves very important, yet Nebuchadnezzar here, by the Spirit’s prompting, pronounces himself to be of no value before God. Otherwise, they would not attempt to exalt themselves unless they were utterly blind in the midst of their darkness. But when they are brought into the light, they perceive their own nothingness and utter vanity.

For whatever we are depends on God’s grace, which sustains us every moment and supplies us with new strength. Therefore, it is our duty to depend on God alone, because as soon as He withdraws His hand and the power of His Spirit, we vanish. In God we are whatever He pleases; in ourselves we are nothing.

It now follows: God does according to his pleasure in the army of the heavens, and among the dwellers upon earth. This may seem absurd, since God is said to act according to His will, as if there were no moderation, equity, or rule of justice with Him. But we must remember what we read elsewhere: that men are ruled by laws because their will is perverse, and they are carried along in any direction by their unruly desires. God, however, is a law to Himself, because His will is the most perfect justice.

So, whenever Scripture presents God’s power to us and commands us to be content with it, it does not attribute tyrannical dominion to God, as the slanders of the ungodly suggest. But because we continually find fault with God, oppose our reason to His secret counsels, and thus contend with Him—as if He did not act justly and fairly when He does anything we disapprove of—God therefore declares that all things are done according to His own will, so that the Holy Spirit may restrain this audacity.

We should remember then, when God is mentioned, how impossible it is for anything perverse or unjust to belong to Him. His will cannot be swayed by any emotion, for it is the perfection of justice. Since this is so, we should remember how extremely unrestrained and perverse our rashness is when we dare to object to anything God does. From this, the necessity of this teaching, which places a bridle of modesty upon us, is proven, since God does all things according to His will, as it is said in Psalm 115:3, Our God in heaven does what he wishes.

From this statement, we gather that nothing happens by chance, but every event in the world depends on God’s secret providence. We should not admit any distinction between God’s permission and His will. For we see the Holy Spirit—the best master of language—here clearly expresses two things: first, what God does; and next, what He does by His own will.

But permission, according to those foolish speculators, differs from will, as if God unwillingly granted what He did not wish to happen! Now, there is nothing more ridiculous than to attribute this weakness to God. Therefore, the efficacy of action is added: God does what he wishes, says Nebuchadnezzar.

He does not speak in a carnal sense but in a spiritual one, or by spiritual prompting, as we have said, for the Prophet must be heeded just as if he had been sent from heaven. Now, therefore, we understand how this world is administered by God’s secret providence, and that nothing happens except what He has commanded and decreed, while He ought with justice to be esteemed the Author of all things.

Some object here to the apparent absurdity of saying God is the author of sin if nothing is done without His will—indeed, if He Himself works it! This slander is easily answered, as the way God acts differs substantially from the way humans act. For when anyone sins, God works in His own way, which is very different indeed from that of a human, since He exercises His own judgment and thus is said to blind and to harden.

Since God therefore commands both the reprobate and the evil one, He permits them to indulge in all kinds of licentiousness, and in doing so, executes His own judgments. But he who sins is deservedly guilty and cannot implicate God as a companion in his wickedness. And why is this so? Because God has nothing in common with him regarding sinfulness.

Therefore, we see how these things, which we might consider contrary to one another, are mutually harmonious: God by His own will governs all events in the world, and yet is not the author of sin. And why is this so? Because He treats Satan and all the wicked with the strict justice of a judge.

We do not always see the process, but we must firmly hold to this principle: supreme power is in God’s hands. Therefore, we must not find fault with His judgments, however inexplicable they may seem to us. For this reason, the following phrase is stated: There is no one who can hinder his hand, or can say to him, Why do you act this way?

When Nebuchadnezzar says God’s hand cannot be hindered, he uses this method to deride human folly, which does not hesitate to rebel against God. They already raise their finger to prevent, if possible, the power of His hand; and even when convicted of weakness, they proceed in their own fury.

Nebuchadnezzar, then, deservedly exposes their ridiculous madness in behaving so excessively by wishing to restrain the Almighty, confine Him within their limits, and forge chains to restrict Him. When humanity thus erupts in sacrilegious fury, they deserve to be laughed at, and this is the force of Daniel’s words here.

He afterwards adds, No one can say to him, Why do you act this way? We know how they give way to extremely petulant language, since scarcely one person in a hundred restrains himself with enough sobriety to attribute glory to God and to confess Him to be just in His works. But Nebuchadnezzar does not here consider what men are accustomed to do, but what they ought to do. He says therefore, and with strict justice, that God cannot be corrected. For however much the reprobate may chatter, their folly is self-evident, as it has neither reason nor the semblance of reason to support it.

The whole meaning is this: God’s will is our law, against which we strive in vain. And then, if He permits us sufficient license, and our weakness breaks forth against Him, and we contend with Him, all our efforts will be futile. God Himself will be justified in His judgments, and thus every human face must submit to Him (Psalms 51:6). This is the general rule.

We must now notice the addition: God’s will must be done in the army of heaven as well as among the inhabitants of earth. By “the army of heaven,” I do not understand it to mean, as in other places, the sun, moon, and stars, but angels and even demons. These may be called heavenly without absurdity if we consider their origin and their being “princes of the air.” Therefore, Daniel means to imply that angels, demons, and men are equally governed by God’s will. And although the ungodly rush on excessively, they are nevertheless restrained by a secret bridle and are prevented from carrying out whatever their desires dictate.

God, therefore, is said to do in the army of the heavens and also among men whatever he wishes, because He has the elect angels always obedient to Him, and the devils are compelled to obey His command, although they strive in the opposite direction. We know how strongly demons resist God, yet they are compelled to obey Him—not willingly, but by compulsion.

But God acts among angels and demons just as among the inhabitants of the earth. He governs others by His Spirit—namely, His elect, who are afterwards regenerated by His Spirit—and they are so treated by Him that His justice may truly shine forth in all their actions.

He also acts upon the reprobate, but in a different way: for He draws them headlong by means of the devil; He impels them with His secret power; He strikes them with a spirit of dizziness; He blinds them and casts upon them a reprobate spirit, and hardens their hearts to stubbornness. Behold how God does all things according to His own will among men and angels!

There is also another mode of action concerning our outward condition, for God raises one person up and brings another down (Psalms 113:7). Thus we see the rich made poor, and others raised from the dunghill and placed in the highest positions of honor. The ungodly call this the sport of fortune! But the ordering of God’s providence is most just, although incomprehensible.

Thus God acts according to His will among men and angels; but that interior action must be given priority, as we have said. It now follows: