Lecture Thirty-Fourth.
Three things remain to be explained by us in expounding the Fourth Beast. First of all, Three horns were taken away from its face; Secondly, The little horn, which rose among the ten, appeared with human eyes; Thirdly, It spoke magnificently, or uttered swelling words. With regard to the three horns, it is sufficiently evident from the testimony of the angel that they were three kings; not because this ought to be referred to persons, as I yesterday disproved, but because the Romans were accustomed to send to each province, rulers like kings who there exercised the supreme authority. Those who extend this prophecy to the end of Christ’s Kingdom, think that a dispersion which happened about three or five hundred years after the death of Christ is intended; but they are greatly mistaken. Clearly enough the whole strength of the Roman Empire was exhausted and the provinces gradually cut off, till it became a kind of mutilated body; but we yesterday showed the incorrectness of any explanation of this oracle, except concerning the state of the Church at the first Advent of Christ and the preaching of the Gospel. At that time, it is well known, nothing had been subtracted from the boundaries of the Empire. For Julius Caesar was formidable not only to the Gauls, but also to the Germans; and besides this, the affairs of the East were at peace. After his death, although Octavius or Augustus had suffered two very destructive slaughters, especially under Quintilius Varus, who had been sent into Germany with a powerful army, yet he also extended the boundaries of the Empire, especially in the East. He also subdued the whole of Spain, where no commotion afterwards took place. As, therefore, at that period no province had been cut off from the Roman Empire, what is the meaning of the expression, Three horns were cut off and removed from the face of the beast? The solution is not, difficult. Only let us observe how the little horn is compared with the first stature of the beast. It first appeared with ten horns; when the little horn arose its figure was changed. The Prophet then says — a part of the horns was cut off, as the senate then ceased to create proconsuls. For we know how Augustus assumed to himself certain provinces, and he did this for the purpose of creating’ presidents at his own will, and of constituting a strong force, ever at hand, should any one rebel against him. For he did not care so much about provinces as about an army, should any tumult arise. He was desirous, therefore, of throwing a bridle over them all, lest any one should dare to attempt a revolution. Whatever was thus added to the little horn was taken from the ten horns, that is, from the whole body, as the state of the monarchy was entirely changed. There is nothing forced in this exposition. We must also contend for a definite or fixed number being put for an uncertain one; as if the Prophet: had said — a part of the power of the beast was abstracted after the rising’ of the little horn. Thus much for the first clause.
He now adds, The eyes in this small horn were like those of men; and then, it spoke mighty things, With respect to the eyes, this expression implies — the form of a human body was exhibited, because, the Caesars did not abolish the senate nor change at once the whole form of the government; but, as we yesterday said, they were content with power; and as to splendor, titles, and pomp, they readily left these to the consuls and the senate. If any one considers the manner in which those Caesars, who are doubtless intended by the little horn, conducted themselves, their conduct will appear like a human figure. For Julius Caesar pretended, although he was dictator, to obey the senate’s authority, and the consuls asked the opinion of the senators, after the ancient manner. He sat in the midst, and permitted many things to be decreed without interposing his will. Augustus also abused the shadow of the tribunitial power only for the purpose of ruling the Empire. Thus he submitted to the consuls; and when he wished to be elected to that office, he became a candidate with the other competitors, and put on the white robe like a private citizen. Tiberius also was a great pretender, and while plotting schemes of tyranny, was neither open nor ingenuous in his plans. So also the eyes of a man appeared in the little horn, that is, after this change took place and the senate and people were deprived of their liberty. He who held the government of the republic was not formidable, as an entire beast, but was like a private man as to outward form.
The Prophet adds, The small horn had a loud sounding mouth For although, with the view of conciliating favor, the Caesars conducted themselves like men, we know how atrociously they threatened their enemies, and how imperiously they either hindered or committed whatever they lusted, as it seemed good to them. There was, then, a great difference between their mouth and their eyes. For, as we already said, the splendor and dignity of the empire was in the power of the consuls and senate at the beginning. Meanwhile, by insidious arts, the Caesars drew towards themselves the whole power, till no one dared to do anything, except at their bidding. Many interpreters explain this as blasphemy against God, and impiety; and the angel will touch upon this point at the close of the chapter. But; if we weigh the whole expression judiciously, what I say will appear correct, and the loud speaking here mentioned by the Prophet will signify, that pride with which the Caesars’, were puffed up, imposing silence on all men and allowing no one to open their mouths contrary to their will. The Prophet’s words are very well explained by this fact; for the three horns being removed from the ten, means some part of the empire was separated from the main body; then, the small horn being endued with human eyes, implies a kind of modesty, as the Caesars acted like private persons, and left outward show with the senate and people; and thirdly, when the mouth of the little horn spoke swellingly, trepidation seized upon all the Romans, and especially whoever enjoyed any reputation, hung upon the nod of the Caesars, who imposed the vilest slavery, and received the foulest and most shameful flattery from the whole senate. It now follows, —
Daniel 7:9
Daniel 7:9 9. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 9. Videbam usque dum throni erecti sunt, et Antiquus, senex, dierum sedit: vestimentum ejus quasi nix candidum et capillis captias ejus lana munda, solium ejus scintillae ignis, rotae ejus ignis ardens.
Daniel now relates how he saw another figure, namely, God sitting on his throne to exercise judgment. We shall see it afterwards concerning Christ, but Daniel now teaches only the appearance of God in his character of a judge. This was the reason why many persons extend this prophecy to the second Advent of Christ — an interpretation by no means correct, as I shall show more copiously in the proper place. But first it is worth while to consider here, why he says — the Ancient of days, meaning the eternal Deity himself, ascended the throne judgment. This scene seems unnecessary, because it is the peculiar office of God to govern the world; and as we know this cannot be done without upright judgment, it follows that God has been a perpetual judge from the creation of the world. Now, even a moderate acquaintance with the Scriptures shows how well this passage suits us by appealing to our senses; for unless God’s power is made conspicuous, we think it either abolished or interrupted. Hence those forms of expression which occur elsewhere; as, “How long art thou silent, O Lord; and how long wilt thou cease from us?” (Psalm 13:1; Psalm 9:7, and elsewhere,) and — God ascends his throne — for we should not acknowledge him as a judge, unless he really and experimentally proved himself such. This then is the reason why Daniel says God himself was seated in judgment.
But before we proceed further, we must observe the sense in which he says — thrones were either erected or east down — for the word רום, rum can be taken in either sense. Those who translate it, “Thrones were removed,” interpret it of the Four monarchies already mentioned. But; for my part, I rather incline to a different opinion. If any one prefers explaining’ it of these Monarchies, I do not contend with him, for that; sense is probable; and as far as the pith of the matter is concerned, there is not much difference. But I think the thrones or seats are here proceed to exhibit; the divine judgment, because the Prophet will immediately’ represent myriads of angels standing before God. We know’ how often angels are adorned with this title as if they were, assessors of Deity; and the form of speech which Daniel uses when he says, “The judgment was set,” will also agree with this. He speaks here of assessors with the judge, as if God did not sit alone, but had councilors joined with him. In my opinion the most suitable explanation is, — thrones were created for the Almighty to sit on with his councilors; not implying his need of any council, but of his own goodwill and mere favor he dignifies angels with this honor, as we shall see immediately. Daniel therefore describes, after our human fashion, the preparations for judgment; just as if any king should go publicly forth for the purpose of transacting any business of moment, and should ascend his tribunal. Councilors and nobles would sit around him on both sides, not partaking of his power, but rather increasing the splendor of his appearance. For if the king alone should occupy the whole place, the dignity would not be so magnificent as when his nobles, who depend upon him, are present on all sides, because they far surpass the ordinary multitude. Daniel, therefore, relates the vision presented to him in this form; first, ‘because he was a man dwelling in the flesh; and next, he did not see it for himself personally, but for the common benefit of the whole Church. Thus God wished to exhibit a representation which might infuse into the Prophet’s mind and into those of all the pious, a feeling of admiration, and yet might have something in common with human proceedings. Thrones, therefore, he says, were erected; afterwards, the Ancient of days was seated. I have already expounded how God then began to seat himself, as he had previously appeared to be passive, and not to exercise justice in the world. For when things are disturbed and mingled with much darkness, who can say, “God reigns?” God seems to be shut up in heaven, when things are discomposed and turbulent upon earth. On the other hand, he is said to ascend his tribunal when he assumes to himself the office of a judge, and openly demonstrates that he is neither asleep nor absent, although he lies hid from human perception.
This form of speech was very appropriate for denoting the coming of Christ. For God then chiefly displayed his supreme power, as Paul quotes a passage from the Psalms, (Psalm 68:8, in Ephesians 4:8,) “Thou hast ascended on high.” When the subject treated is the first coming of Christ, it ought not to be restricted to the thirty-three years of his sojourn in the world, but it embraces his ascension, and that preaching of the gospel which ushered in his kingdom;-this will be said again more clearly and copiously. Daniel appropriately relates how God was seated when the first advent of Christ is depicted, since the majesty of God shone in the person of Christ; for which reason he is called
“The invisible image of God and the character of his glory,” (Hebrews 1:3;)
that is, of the substance or person of the Father. God therefore, who had seemed for so many ages not to notice the world nor to care for his elect people, ascended his tribunal at the advent of Christ. To this subject the Psalms, from the 95th to the 100th, all relate — “God reigns, let the earth rejoice;” “God reigns, let the islands be afraid.” In truth, God had not dwelt in complete privacy before Christ’s advent; but. the empire which he had erected was hidden and unseen, until he showed forth his glory in the person of his only begotten Son. The Ancient of days, therefore, was seated
He now says, His raiment was white like snow the hair of his head was like pure wool. God here shows himself to his Prophet in the form of man. We know how impossible it is for us to behold God as he really exists, till we ourselves become like Him, as John says in his canonical epistle. (1 John 3:2.) As our capacity cannot endure the fullness of that surpassing glory which essentially belongs to God, whenever he appears to us, he must necessarily put on a form adapted to our comprehension. God, therefore, was never seen by the fathers in his own natural perfection; but as far as their capacities allowed, he afforded them a taste of his presence for the sure acknowledgment of his Deity; and yet they comprehended him as far as it was useful for them and they were able to bear it. This is the reason why God appeared with a white garment, which is characteristic of heaven; and with snowy hair, like white and clean wool. To the same purpose is the following: His throne was like sparks of fire, that is, like glowing fire; his wheels were like burning fire. God in reality neither occupies any throne, nor is carried on wheels; but, as I already said, we ought not to imagine God in his essence to be like any appearance, to his own Prophet and other holy fathers, but he put on various appearances, according to man’s comprehension, to whom he wished to give some signs of his presence. I need not dwell longer on these forms of speech, though subtle allegories are pleasing to many. I am satisfied with holding what is solid and sure. It now follows: —
Daniel 7:10
Daniel 7:10 10. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. 10. Fluvius ignis fluebat, et exibat a praesentia ejus, vel a conspectu: millia millium ministrabant ei: et decies millia millium coram ipso stabant: judicium sedit, et libri aperti sunt.
Daniel proceeds with what he commenced in the former verse. He says a splendor or stream of fire; for נהר, neher, may be used in both senses, since נהר, neher, signifies both “to flow” and “to shine.” Yet, since he previously spoke of splendor, the word “stream” will suit the passage very well; for a fiery stream issued from the presence of God, which both inundated and burnt up the land. Without doubt God wished to inspire his Prophet with fear for the purpose of arousing him the better, as we never sufficiently comprehend his majesty unless when humbled; and we cannot experience this humility without fear. This is the reason why God always shows something terrible when he appears to his servants, not merely to create astonishment, but to excite their fear and reverence. Hence God seems to have considered this point in this vision, when the stream took its rise from his appearance, even a river of flame. Afterwards he adds, numberless attendants stood before him. Without the slightest doubt, the Prophet here speaks of angels. He says there were thousands of thousands, or ten times a hundred thousand; and again, ten thousand times ten thousand, that is, ten thousand myriads. Here the numbers are not reckoned, but God signifies his having at hand the greatest forces obedient to his will, and far surpassing any armies which the greatest; and most powerful princes collect. This passage teaches us that angels were created for the purpose of receiving and executing the commands of God, and of being the ministers of God, as it were his hands in heaven and in earth. As regards numbers, no wonder many myriads are enumerated by the Prophet. Christ said,
“Can I not ask the Father and he will send a legion?” (Matthew 26:53.)
So, in this passage, Daniel says there were numberless angels under God’s hand, and there was no need of collecting armies after the manner of princes, since they are always present and intent on obedience. Thus they immediately fulfill all his commands, as angels run swiftly throughout heaven and earth. We also perceive the supreme power of the Almighty denoted here, as if the Prophet had said — God is not like a king or a judge merely by title, but he possesses the greatest and most unlimited power; he has myriads of satellites ever at hand for the purpose of fulfilling and executing his supreme will. And in this sense he says, they stood before him. He uses the word for ministry or service, and afterwards, adds, to stand. For ministers cannot always render their service as quickly as their rulers desire. But the angelic method is different. Not only were they prepared to obey, but in a moment they understand what God wishes and commands without needing time for compliance. We see even the greatest princes cannot immediately carry out their decrees, because their ministers are not always at hand. But there is no necessity for dwelling longer upon angels. Daniel adds, The judgment was fixed, and the books were opened. Although God alone is eminent and conspicuous above the angels, and the height of their glory and dignity does not obscure the supreme empire of the Almighty, yet, as we have formerly said, he deems them worthy of the honor of being placed as councilors on each side of him, and that for the sake of illustrating his own majesty. For we have stated that nobles do not sit at the side of monarchs to diminish his majesty or to attract it to themselves, but rather to reflect the magnitude and power of the monarch more fully. This is the reason why the Prophet joins angels with God, not as allies, but simply as his councilors.
I refer the phrase, the books were opened, to the preaching of the gospel. Although God was recognized in Judea, as it is said in the 76th Psalm, (Psalm 76:2,) yet this acknowledgment was but slight and involved in many figures. God was revealed through enigmas until Christ’s coming; but then he manifested himself truly, just like opening books previously shut. There is therefore a contrast to be observed here between that obscure season which preceded the coming of Christ, and the clearness which now shines under the gospel. Because, therefore, God was plainly made known after the Sun of righteousness arose, according to the Prophet Malachi, (Malachi 4:2,) this is the reason why the books are now said to have been opened at that season. Meanwhile, we confess that God was not altogether hidden, nor did he speak from astonishment, but this is said comparatively by the Prophet, as the books were opened whenever God openly appeared as the Judge, Father, and Preserver of the world, in the person of his only begotten Son. It afterwards follows: —
Daniel 7:11
Daniel 7:11 11. I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. 11. Videbam tunc, propter vocem sermonum grandium quos cornu proferebat, videbam usque dum occisa fuit bestia, et abolitum corpus ejus, et data fuit incendio ignis.
Since the presumptuous speaking of the little horn terrified the Prophet, he now says he was attentive in considering this portion. He next says, The beast was slain, and his body was consumed by the burning of fire. This ought clearly to be referred to the end of the Roman empire. For, from the time when foreigners obtained the mastery, the fourth beast ceased to flourish. The name was always retained, yet with great mockery of that ancient monarchy. I now omit all mention of Caligula, Nero, Domitian, and similar monsters. But when Spaniards and Africans acquired the absolute sway, can we call Rome any longer the mistress of the world? Surely this would be foolish indeed! To this very day the Germans also say they possess the Roman empire; but while the title of empire has passed to the Germans, clearly enough Rome is at this very day in slavery. For as to the Pope having erected his own throne there, this empire is unworthy of the name of monarchy; but whatever be our view of this point, for about 1500 years the Romans have been in bondage as slaves to foreign princes. For, after the death of Nero:, Trajan was his successor, and from that time scarcely a single Roman obtained the empire; and God branded it with the, most disgraceful marks of ignominy, when a swine-herd was created emperor, and that too by the lust of the soldiery! The senate retained its name till then; But if it pleased the soldiers to create any one a Caesar, the senate was immediately compelled to submit to their dictation. Thus, the Prophet with great propriety says, The beast was slain shortly after the promulgation of the gospel. Then the presumptuous speaking of the little horn was at an end, and the fourth beast was extinct about the same time. For then no Roman became an Emperor who claimed for himself any share of power; but Rome itself fell into disgraceful slavery, and not only foreigners reigned there most shamefully, but even barbarians, swine-herds, and cow-herds! All this occurred in fulfillment of what God had shown to his Prophet, namely, after the coming of Christ and the opening of the books, that is — after the knowledge which shone upon the world through the preaching of the gospel — the destruction of that fourth beast and of the Roman empire was close at hand.
Prayer Lecture 34
Prayer
Grant, Almighty God, whatever revolutions happen daily in the world, that we may always be intent on the sight of thy glory, once manifested to us in thy Son. May the splendor of thy majesty illuminate our hearts, and may we pass beyond the visible heavens, the sun, the moon, and every shining thing; and may we behold the blessedness of thy kingdom, which thou proposest to us in the light of thy Gospel. May we walk through the midst of the darkness and afflictions of the world, content with that light by which thou invitest us to the hope of the eternal inheritance which thou hast promised us, and acquired for us by the blood of thine only begotten Son. — Amen.