Lecture Thirty-Five
Daniel 7:12
Daniel 7:12 12. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 12. Et reliquis bestiis abstulerant potestatum, vel dominationem. Et longitudo in vita data illis fuerat usque ad tempus at tempus.
Without doubt the Prophet refers to what ought to come first in order, as the empires of which he is speaking were extinct before the Roman. Hence these verbs ought to be taken in the pluperfect tense, because the power had been already removed from the other three beasts. For the Hebrews were, accustomed to repeat afterwards anything which had been omitted, and they do not always observe the order of time in their narratives. Thus, after he had said the fourth beast was slain and consumed by burning, he now adds what he had omitted concerning the remaining three, namely, their dominion had been take, from them. He adds also what is worthy of notice, Length, or continuance, in life was granted to them even for a time and a time. There are two different words used here, but they signify one and the same thing, namely, a convenient time. Here the Prophet understands how nothing happens accidentally, but all things are carried on in the world in their own time, as God has decreed them in heaven. Perhaps when the subject-matter of the discourse is length of life, it signifies the protracted period of these afflictions, as they should not pass away suddenly like clouds. Not only severe but lengthened trials are said to await the faithful, which must afflict their minds with weariness, unless the hope of a better issue propped them up. Thus, the Holy Spirit predicts how God would at length deliver his Church when he had exercised its patience for a length of time. From the rest of the beasts power was taken away. The copula in the word ארכה, ve-arkeh, “and length,” may be resolved in this way — “because length in life;” as if he had said, The trials by which the sons of God were to be oppressed should not be perpetual, because God had prescribed and defined a fixed period. A continuance, therefore, in life was granted to them, namely, for a time and a time. The copula may be treated as “an adversative particle” as if he had said, “although a continuance,” that is, although the people should not immediately escape from those sorrowful cares which oppressed them, yet God’s opportunity would at length arrive, that is, the time at which it pleased God to redeem his own Church. But the former exposition seems more genuine and more consistent, because length of time has its own limits and boundaries. There is also a contrast between, the words ארכה, arkeh, “length,” and זמן, zemen, “time,” and עדן, gneden, “time,” because length or “prolonging” has reference to our perceptions; for when we are suffering pain, the greatest speed seems delay. Thus, any one in anxiety for an improved state of things counts every moment, and is so flagrant in his desires as to call the Almighty in question for any delay. As, then, the impatience of men is so great, when they are expecting with anxiety this freedom from adversity, the Prophet says, in the ordinary acceptation of the phrase, length of time was granted to the beasts; but he opposes a fit time; as if he had said — They act preposterously who thus indulge their own passions. Since God has fixed his own time, they require patience, and need not reckon the years; but this one thing must be concluded, when the Lord pleases he will not delay his help. This, therefore, is the full sense of the verse. It follows: —
Daniel 7:13
Daniel 7:13 13. I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 13. Videbam in visionibus noctis: et ecce in nubibus coeli, vel coelorum, tanquam Filius hominus veniebat, et usque ad Antiquum dierum venit, et coram eo repraesentarunt.
After Daniel has narrated how he saw God on the throne of judgment, openly exercising his power and laying open to the world what was formerly hidden from it, namely, his supreme authority in its government, he now adds the second part of the vision, As it were the Son of man appeared in the clouds. Without doubt this is to be understood of Christ, and the Jews, perverse as they are, are ashamed to deny it, although they differ afterwards about Christ. But the object of the vision was to enable the faithful certainly to expect the promised Redeemer in his own time. He had been endued with heavenly power, and was seated at his Father’s right hand. Hence Daniel says, He was intent on these nightly visions. And this repetition is by no means superfluous, as it informs us of the Prophet’s alertness when God shews himself present. Daniel expresses this fully in his own words, for he roused himself when he perceived important, and rare, and singular matters set before him. This attentive disposition of the Prophet ought to stir us up to read his prophecy without listlessness, and with awakened minds earnestly to derive from heaven true and sincere intelligence. I was, then, says he, attentive in visions of the night, and beheld as it were the Son of man. I have already said this passage cannot be otherwise taken than concerning Christ. We must now see why he uses the word “like” the Son of man; that is, why he uses the letter כ, ke, the mark for likeness. This might be twisted in favor of the folly of the Manichees, who thought Christ’s body to be only imaginary. For, as they wrest the words of Paul, and pervert their sense, that Christ was in likeness as a man, (Philippians 2:7.) so also they may abuse the Prophet’s testimony, when Christ is not said to be a man but only like one. With respect to Paul’s words, he is not speaking of the essence of his human nature, but only of his state; for he is speaking of Christ being made man, of his condition being humble and abject, and even servile. But in the passage before us the reason is different. For the Prophet says, He appeared to him as the Son of man, as Christ had not yet taken upon him our flesh. And we must remark that saying of Paul’s: When the fullness of time was come, God sent his Son, made of a woman. (Galatians 4:4.) Christ then began to be a man when he appeared on earth as Mediator, for he had not assumed the seed of Abraham before he was joined with us in brotherly union. This is the reason why the Prophet does not pronounce Christ to have been man at this period, but only like man; for otherwise he had not been that Messiah formerly promised under the Law as the son of Abraham and David. For if from the beginning he had put on human flesh, he would not have been born of these progenitors. It follows, then, that Christ was not a man from the beginning, but only appeared so in a figure. As also Irenaeus says: This was a “prelude,” he uses that word. Tertullian also says: “Then the Son of God put on a specimen of humanity.” This was a symbol, therefore, of Christ’s future flesh, although that flesh did not yet exist. We now see how suitably this figure agrees with the thing signified, wherein Christ was set forth as the Son of man, although he was then the eternal Word of God.
It afterwards follows, He came to the Ancient of days This, in my judgment, ought to be explained of Christ’s ascension; for he then commenced his reign, as we see in numberless passages of Scripture. Nor is this passage contrary to what the Prophet had previously said — he saw the Son of man in the clouds. For by this expression he simply wishes to teach how Christ, although like a man, yet differed from the whole human race, and was not of the common order of men; but excelled the whole world in dignity. He expresses much more when he says, in the second clause, He came even unto the Ancient of days For although the Divine Majesty lay hid in Christ, yet he discharged the duty of a slave, and emptied himself, as Paul says, (Philippians 2:7.) So also we read in the first chapter of John, (John 1:14,) Glory appeared in him as of the only begotten Son of God; that is, which belongs to the only begotten Son of God. Christ, therefore, thus put off his glory for the time, and yet by His miracles and many other proofs afforded a clear and evident; specimen of his celestial glory. He really appeared to Daniel in the clouds, but when he ascended to heaven, he then put off this mortal body, and put on a new life. Thus Paul also, in the sixth chapter to the Romans, says, he lives the life of God, (Romans 6:10;) and other phrases often used by our Lord himself agree very well with this, especially in the Evangelist John, “I go to the Father.” “It is expedient for me to go to the Father, for the Father is greater than I,” (John 16:7; John 14:28;) that is, it is expedient for me to ascend to that royal tribunal which the Father has erected for me by his eternal counsel, and thus the whole world will feel the supreme power to have been entrusted to me. Now, therefore, we understand the full meaning of the Prophet’s words.
But as there are many fanatics who wrest what has been said of the person of the Mediator, as if Christ were not the true God, but had a beginning from the Father at some definite period of time, we must observe how the Prophet’s expression are neither the human nor the divine nature of Christ properly speaking, but a Mediator is here set before us who is God manifest in flesh. For if we hold this principle that Christ is described to us, not as either the word of God, or the seed of Abraham, but as Mediator, that is, eternal God who was willing to become man, to become subject to God the Father, to be made like us, and to be our advocate, then no difficulty will remain. Thus he appeared to Daniel like the Son of man, who became afterwards truly and really so. He was in the clouds, that is, separated from the common lot of mankind, as he always carried with him some marks of deity, even in his humility. He now arrives as the Ancient of days, that is, when he ascends to heaven, because his divine majesty was then revealed. And hence he says, It is expedient for you, for me to go to the Father, because the Father is greater than I. (John 14:28.) Christ here detracts nothing from his deity, but as his nature was not known in the world, while his divine majesty lay hid in the form of a servant, he calls the Father simply God; as if he had said, If I remain with you upon earth, what would the presence of my flesh profit you? But when I ascend to heaven, then that oneness which I have with the Father will become conspicuous. When, therefore, the world shall understand that I am one with the Father, and that the Deity is one, the hope of all the pious will become more firm and unconquered against all temptations; for they will know themselves to be equally under the protection of both God and man. If, therefore, Christ were always dwelling upon earth, and had borne witness a thousand times to his being given to us by his Father as the guardian of our salvation, yet there always would have been some hesitation and anxiety. But when we know him to be seated at his Father’s right hand, we then understand him to be truly God, because all knees would not be bent before him, unless he had been the eternal God. We must hold that passage of Isaiah, (Isaiah 42:8,) As I live, saith the Lord, my glory I will not give to another. As, therefore, God’s glory can never be transferred to either man or any other creature, the true unity and nature of God necessarily shines forth in the human nature of Christ, for every knee is bent before him. Now, therefore, we understand the sense in which the Prophet says, Christ came as the Son of man, that is, like a man, even to the Ancient of days For after Christ had passed through the period of his self-abasement, according’ to Paul, (Philippians 2:7,) he ascended into heaven, and a dominion was bestowed upon him, as the Prophet says in the next verse. This passage, then, without the slightest doubt, ought to be received of Christ’s ascension, after he had ceased being mortal man. He says, He was represented before God, namely, because he sits at his right hand. It follows, —
Daniel 7:14
Daniel 7:14 14. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. 14. Et ei data fuit potrstas, et gloria, vel decus, et regnum: et omnes, populi, nationes, et linguae ci servient: potestas ejus potestas seculi, aeterna, quae non auferetur, et regnum ejus non corrumpetur.
The Prophet; confirms and explains more clearly in this verse what he had said in the former one. For we may collect from it how the personage previously mentioned arrived at the Ancient of days, who is God, namely, because power was given to him. For although Christ truly ascended into heaven, (Matthew 28:18,) yet we ought clearly to weigh the purpose of his doing so. It was to acquire the supreme power in heaven and in earth, as he himself says. And Paul also mentions this purpose in the first and second chapters of the Ephesians. (Ephesians 1:21; Ephesians 2:7.) Christ left the world and ascended to the Father; first, to subdue all powers to himself, and to render angels obedient; next, to restrain the devil, and to protect and preserve the Church by his help, as well as all the elect of God the Father. So, therefore, Daniel now proceeds with what he formerly said concerning the approach of Christ to God. Thus the madness of those who argue against Christ; being true and eternal God, because he is said to have come to the Ancient of days, is refuted. First of all, as we have said, this is understood of the person of the Mediator; next, all doubt is taken away when the Prophet adds, Power was given unto him. Behold, therefore, a certain explanation. We will not say it was bestowed with relation to his being, and being called God. It was given to him as Mediator, as God manifest in flesh, and with respect to his human nature. We observe how well all these things agree, when the Prophet here says, The chief power was given to Christ We must hold therefore its reference to that manifestation, because Christ was from the beginning the life of men, the world was created by him, and his energy always sustained it, (John 1:4;) but power was given to him to inform us how God reigned by means of his hand. If we were required to seek God without a Mediator, his distance would be far too great, but when a Mediator meets us, and offers himself to us in our human nature, such is the nearness between God and us, that our faith easily passes beyond the world and penetrates the very heavens. For this reason therefore, All power, honor, and kingdom was given to Christ. He adds also, All nations shall serve him, that is, they may serve him; for the copula ought to be translated thus, — That all nations, people, and tongues should serve him. We have shewn how this ought properly to be understood of the commencement of the reign of Christ, and ought not to be connected with its final close, as many interpreters force and strain the passage. Meanwhile we must add, that the events which the Prophet here narrates are not yet complete; but this ought to be familiar to all the pious, for whenever the kingdom of Christ is treated of, his glory magnificently extolled, as if it were now absolutely complete in all its parts. It is not surprising, if according to the frequent and perpetual usage of Scripture, the Prophet should say power was given to Christ, to subdue all people, nations, and languages to himself, as it is said in Psalm 110:1, — Jehovah said to my Lord, Sit thou on my right hand, until I make thy enemies the footstool of thy feet. We see, then, how Christ was raised to his own empire to govern his Church in the name and with the power of his Father, while at the same time many enemies rise up against him. Still the obstinacy of the devil and of all impious men continues, although Christ governs heaven and earth, and is the supreme king before whom every knee is bent. We also know how marked the difference is between the beginning of his kingdom and its final completion. Whatever the meaning, this vision suits very well with many assertions of Christ, where he bears witness to the power given him by the Father. (Matthew 28:18, and elsewhere) He does not here speak of the last judgment, but is only teaching us, the object of his ascension to heaven.
This view the Prophet confirms by saying, his dominion is the dominion of an age, which is mot taken away, and his kingdom can never be corrupted or abolished. For by these words he teaches familiarly and openly, why Christ is the Supreme King, namely, for the perpetual government of his Church in this world. We ought to look up to heaven in very deed whenever the state of the Church is under consideration, since its happiness is neither earthly, nor perishable, nor temporary, though nothing sublunary is either firm or perpetual. But when the Prophet says Christ’s dominion is eternal, he doubtless signifies the constant endurance of his monarchy, even to the end of the world, when he shall gather his people together to a happy life and an eternal inheritance. Although, therefore, celestial immortality is comprehended under these words, yet in a former passage the Prophet pointed out the perpetual existence of the Church in this world, because Christ will defend it, although daily subject to numberless causes of destruction. And who would not assert the almost daily perishing of the Church, if God did not wonderfully preserve it by the hand of his only begotten Son? Hence it is correct to understand the phrase, His kingdom shall be the kingdom of an age. And thus we receive no common consolation, when we see the Church tossed about amidst various fluctuations, and almost buried and devoured by continual shipwrecks, yet Christ is ever stretching forth his hand to preserve it, and to save it from every sorrowful and horrible species of destruction. It now follows, —
Daniel 7:15-16
Daniel 7:15-16 15. I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. 15. Succisus fuit spiritus meus mihi Danieli, in medio corporis, et visiones capitas mei terruerunt me. 16. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. 16. Accessi ad unum ex his qui aderant, et sciscitatus sum ex eo veritatum super his omnibus: et dixit mihi, et enarrationem sermonum patefecit mihi.
Daniel says, his spirit was either cut off or vanished, as if he suffered some mental deficiency. In this way God wished to communicate to his servant the magnitude of the vision. And he inspires us also with reverence for this vision, lest we should treat it coldly and commonly. But we ought to understand how God opens up to Daniel, his servant, and to us by his assistance and ministry, these mysteries which meaning; be otherwise comprehended by our human senses. For if Daniel, whom we know to have been a remarkable Prophet, felt his spirit to be so deficient and nearly vanishing away, surely we who as yet know so little of God’s mysteries, nay, who have scarcely tasted their first rudiments, never can attain so great a height, unless we overcome the world and shake off all human sensations. For these things cannot be perceived by us unless our minds are clear and completely purified.
He says, therefore, in the first place, his spirit was cut off, or vanished, in the midst of his body; as if he had said he was almost lifeless and nearly dead. And he added, as reason, the visions of his head had frightened him No one can faint away — an event which sometimes happens — with-out a cause. When that terror called a panic seizes upon some persons, we observe how they become deprived of self-possession, and lie almost lifeless. But Daniel, to shew himself separate from such persons, says he was frightened or disturbed by visions of his head; as if he had said, he was not disturbed without occasion, but it was caused by the mystery of which the vision had been offered to him. He came to one of those standing by. He had said a short time before, ten thousand times ten thousand were at the right hand of the tribunal of God. Without the slightest doubt, the Prophet asked one of these angels. And here we must notice his modesty and docility in flying to some instructor, because he was conscious of his own ignorance and found no other remedy. At the same time, we are taught by the Prophet’s example not to reject all visions, but to seek their interpretation from God himself. Although God in these days does not address us by visions, yet he wishes us to be content with his Law and Gospel, while angels do not appear to us, and do not openly and conspicuously descend from heaven; but, since Scripture is obscure to us, through the darkness in which we are involved, let us learn not to reject whatever surpasses our capacity, even when some dark veil envelops it, but let us fly to the remedy which Daniel used, not to seek the understanding of God’s word from angels, who do not appear to us, but from Christ himself, who in these days teaches us familiarly by means of pastors and ministers of the gospel. Now, as a supreme and only Master has been given us from the Father, so also he exercises the office of teacher by his own ministers whom he set over us. (Matthew 23:8, 10.) Therefore, as Daniel approached the angel who was near him, so we are daily commanded to approach those who have been entrusted with the gift of interpretation and who can faithfully explain to us things otherwise obscure. Our confidence, too, ought to be increased by what follows directly: The angel spoke, and opened the interpretation of the words. Daniel here shews his modesty and humility not to have been in vain, as God commanded the angel to explain all obscurities. So, without doubt, Christ will at this time satisfy our prayers, if we are truly his disciples; that is, if, after those mysteries which surpass and absorb all our senses have terrified us, we fly to that order which he has prescribed for us, and seen from faithful ministers and teachers the interpretation of those things which are difficult and obscure, and entirely concealed from us.
Prayer Lecture 35
Prayer
Grant, Almighty God, since the faith of the fathers was supported by obscure shadows, by which thou didst wish it to be nourished, until thy Son was manifestly revealed to us in the flesh: Grant, I pray thee, at this day, after he has appeared to us as the best and most perfect teacher, and explained thy counsels to us similarly, that we may not be either so dull or so careless as to allow the great clearness of the manifestation of thyself offered us in the Gospel to escape from our grasp. May we be so directed towards life eternal, until after the performance of our course in this present life, and the removal of all obstacles which Satan places in our way, either to delay us or turn us aside, we may at length arrive at the enjoyment of that blessed life in which Christ., thine only begotten Son, has preceded us. May we thus be co-heirs with him, and as thou hast appointed him sole inheritor, so may he gather us unto the secure inheritance of a blessed immortality. Amen.
Lecture Thirty Sixth
Lecture Thirty-Sixth.