Rachel Workman: I've done
some hard core research on these verses. Simply because it left me saying huh?
I've compiled some study materials for those that are interested. It's a lot of
reading. I did not write it all. I've included some things I've found when
researching these verses. I'm sorry in advance for it being so long. I’ve added
my comments at the end of this email so that it wouldn’t be so hard to read
everyone else’s comments. If you’re interested in a deeper reading look at the
end of the email.
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John Burnett:
5 “As
for me, Daniel, my spirit was distressed [a]within me, and the visions [b]in my mind kept alarming
me. 16 I
approached one of those who were standing by and began asking him
the [c]exact meaning of all this. So
he told me and made known to me the interpretation of these things: 17 ‘These great beasts, which are
four in number, are four kings who will arise from the
earth. 18 But
the [d]saints of the Highest One will receive
the kingdom and possess the kingdom forever, [e]for all ages to come.’ Knowing
that I am one of the saints Daniel is writing about here is very
reassuring. Praise God for my salvation and my reward due to Christ’s
righteousness that is imputed to my record.
19 “Then
I desired to know the [f]exact meaning of the fourth
beast, which was different from all [g]the others, exceedingly dreadful, with
its teeth of iron and its claws of bronze, and which devoured,
crushed and trampled down the remainder with its feet, 20 and the meaning of
the ten horns that were on its head and the other horn which
came up, and before which three of them fell, namely, that
horn which had eyes and a mouth uttering great boasts and [h]which was larger in appearance than
its associates. 21 I
kept looking, and that horn was waging war with the[i]saints and overpowering them 22 until the Ancient of Days came
and judgment was [j]passed in favor of the [k]saints of the Highest One, and the
time arrived when the [l]saints took possession of the kingdom.
23 “Thus
he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be
different from all the other kingdoms and will devour the
whole earth and tread it down and crush it. 24 As for the ten horns, out of
this kingdom ten kings will arise; and another will arise after them, and he
will be different from the previous ones and will subdue three kings. 25 He will speak [m]out against the Most High
and wear down the[n]saints of the Highest One, and he will
intend to make alterations in times and in law; and [o]they will be given into his hand for
a [p]time,[q]times, and half a [r]time. 26 But the court will sit for
judgment, and his dominion will be taken away, [s]annihilated and destroyed [t]forever.27 Then the [u]sovereignty, the dominion and the
greatness of all the kingdoms under the whole heaven will be
given to the people of the[v]saints of the Highest One; His kingdom will
be an everlasting kingdom, and all the dominions will serve
and obey Him.’ Verse 25 speaks of the great tribulation which is the
last 3 ½ years before Christ returns with His saints and sets up His
everlasting kingdom.
28 “[w]At this point the revelation ended. As
for me, Daniel, my thoughts were greatly alarming me and my [x]face grew pale, but I kept the
matter [y]to myself.”
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We, too, often have to ask for help in interpreting what certain scriptures are
saying - evidenced by all the extra notes and commentaries sent along with the
last reading. In doing so, I have learned the importance of praying for
discernment in those matters - pray that God will show you what HE meant for it
to be.
“So he told me and gave me the
interpretation of these things: 17 ‘The four great beasts are
four kings that will rise from the earth. 18 But the holy
people of the Most High will receive the kingdom and will possess it
forever—yes, for ever and ever.’19 “Then I wanted to know the meaning of the fourth beast, which was different from all the others and most terrifying, with its iron teeth and bronze claws—the beast that crushed and devoured its victims and trampled underfoot whatever was left. 20 I also wanted to know about the ten horns on its head and about the other horn that came up, before which three of them fell—the horn that looked more imposing than the others and that had eyes and a mouth that spoke boastfully. 21 As I watched, this horn was waging war against the holy people and defeating them, 22 until the Ancient of Days came and pronounced judgment in favor of the holy people of the Most High, and the time came when they possessed the kingdom.
23 “He gave me this explanation: ‘The fourth beast is a fourth kingdom that will appear on earth. It will be different from all the other kingdoms and will devour the whole earth, trampling it down and crushing it. 24 The ten horns are ten kings who will come from this kingdom. After them another king will arise, different from the earlier ones; he will subdue three kings. 25 He will speak against the Most High and oppress his holy people and try to change the set times and the laws. The holy people will be delivered into his hands for a time, times and half a time.[b]
26 “‘But the court will sit, and his power will be taken away and completely destroyed forever. 27 Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.’
28 “This is the end of the matter. I, Daniel, was deeply troubled by my thoughts, and my face turned pale, but I kept the matter to myself.”
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Reminds me of the verse in Luke 2:19
where "Mary kept all these things and pondered them in her heart."
Daniel had a lot of processing info to do. Better to always stop
and think before we speak.
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Mike
Grimm: 15 “I, Daniel, was troubled in spirit, and the visions that passed through
my mind disturbed me. 16 I approached one of those standing
there and asked him the meaning of all this.
“So he
told me and gave me the interpretation of these things: 17 ‘The
four great beasts are four kings that will rise from the earth. In his vision Daniel saw the four beasts come up out of the
sea (Daniel 7:3). Now the heavenly being tells him the four great beasts
are four kingdoms that will rise from the earth. This is important because many
experts believe the winged lion is Babylon, a kingdom that had already risen
and was at this time near its fall. However, that explanation does not fit
because all four of these kingdoms were in Daniel's future.
18 But the holy
people of the Most High will receive the kingdom and will possess it
forever—yes, for ever and ever.’ The "saints of
the Most High" are the true Israel, the people ruled by the Messiah. Jesus
the Christ gave the kingdom to the new Israel, his church, made up of all
faithful believers. His coming ushered in the kingdom of God, and all believers
are its citizens. The heavenly being was making it clear that none of the four
beasts would receive God’s kingdom. It will go to God’s people who will possess
it forever; it is repeated to add emphasis; "forever--yes, for ever and
ever."
19 “Then I wanted to
know the meaning of the fourth beast, which was different from all the others
and most terrifying, with its iron teeth and bronze claws—the beast that
crushed and devoured its victims and trampled underfoot whatever was left. Now Daniel wanted the heavenly being to tell him the meaning
of the fourth beast. The thing that seemed to bother him most was the fact that
it will be so different from the first three beasts or kingdoms and so much
more terrifying with its iron teeth and bronze nails. It will be a ferocious
kingdom, crushing and devouring anyone it chooses and trampling underfoot
anything left. All four beasts (kingdoms) would rise in Daniel's future. It's
interesting that there is no animal ferocious enough to depict the Antichrist's
kingdom, so it's aptly called a terrifying and frightening and powerful
beast. How terrible it must be when there are no animals strange enough, bad
enough, or horrible enough to depict this coming kingdom
20 I also wanted to
know about the ten horns on its head and about the other horn that came up,
before which three of them fell—the horn that looked more imposing than
the others and that had eyes and a mouth that spoke boastfully. Daniel also wanted the heavenly being to explain the ten
horns on the head of this fourth kingdom and the other “little horn.” By
seeking this information Daniel repeats four things about the other horn (the
Antichrist):
1. Three of the first ten will fall before him.
2. His appearance will be more imposing (greater) than the other
ten.
3. He will have eyes.
4. He will speak boastfully.
In
a vision of Jesus, John said Jesus had seven eyes. He told us the seven eyes
represented the seven spirits of God (Revelation 5:6). In other words, the
seven eyes represented the all-seeing omniscient vision of the Holy Spirit.
Since the eyes of a good man can represent the eyes of a good spirit, what do
you think is so important about the eyes of this wicked man (the Antichrist)? I
shudder just to think about it.
We
should pay attention to everything mentioned in the Bible, but ESPECIALLY when
something is repeated. Here in Daniel 7, the boasting of the Antichrist is
mentioned in three different verses (8, 11, and 12). This will surely be one of
the Antichrist’s dominant characteristics.
21 As I watched, this
horn was waging war against the holy people and defeating them, 22 until
the Ancient of Days came and pronounced judgment in favor of the holy people of
the Most High, and the time came when they possessed the kingdom. We are clearly told in verses 21, and 22, that war is made
with the Saints “until” Christ comes back, at which time judgment is then given
to the Saints and then they will possess the Kingdom. There is great debate
over these verses as to what they really mean. Some say this proves there will
be a Post-Tribulation Rapture, while others say these Saints are converted Christians
who will experience the Rapture, and that the true Christians have already
experienced the Pre-Tribulation Rapture. I want to believe in the
Pre-Tribulation Rapture because I believe that the Tribulation will be so
horrible that God will not allow his believers to have to experience it. During
this time many “so-so” Christians and non-Christians will cry out to Jesus and
become believers.
23 “He gave me this
explanation: ‘The fourth beast is a fourth kingdom that will appear on earth.
It will be different from all the other kingdoms and will devour the whole
earth, trampling it down and crushing it. 24 The ten horns are
ten kings who will come from this kingdom. After them another king will arise,
different from the earlier ones; he will subdue three kings. The ten horns, or kings, are also mentioned in Revelation 17:12.
There were also ten toes in Nebuchadnezzar’s vision (2:41, 42). While all do
not agree concerning he identity of these ten kings, we are reminded in
Revelation 17:12-14 that these kings will make war against Christ, but, as the
King of kings, he will conquer them. The other king mentioned here in verse 24
is the future antichrist of 2 Thessalonians 2:3, 4. 25 He
will speak against the Most High and oppress his holy people and try to change
the set times and the laws. The holy people will be delivered into his hands
for a time, times and half a time. While the exact
meaning of this “time, times and half a time” is debated, we accept it as 3 ½
years. We do know that God told Daniel that persecution would continue only a
relatively short time. God has promised to give his kingdom to his saints.
The
Antichrist will not like these things or anything based upon the teachings of
God or Jesus the Christ. He will probably claim he needs to change them so as
not to offend people of other faiths. Kind of like what’s going on in the world
today.
26 “‘But the court
will sit, and his power will be taken away and completely destroyed forever. In just one short sentence we have the judgment of the
Antichrist. And this brief statement seems almost prophetic itself because it
reveals that the Antichrist will come to a quick end. At some point during the
Tribulation Period God’s court will go into session. Before it is over the
decision will be made that the Antichrist should be stripped of his authority
and destroyed. Revelation tells us that the Antichrist will be cast into the
lake of fire burning with brimstone. 27 Then the
sovereignty, power and greatness of all the kingdoms under heaven will be
handed over to the holy people of the Most High. His kingdom will be an
everlasting kingdom, and all rulers will worship and obey him.’ When the Antichrist is dethroned the kingdom will be handed
over to God’s people. This includes the lion kingdom, the bear kingdom, the
leopard kingdom, the world kingdom of the Antichrist, and all other kingdoms on
earth. God’s kingdom is an everlasting kingdom. Every ruler will eventually
worship and obey God whether they want to or not.
28 “This is the end
of the matter. I, Daniel, was deeply troubled by my thoughts, and my face
turned pale, but I kept the matter to myself.” The
vision ended when the heavenly being finished saying (vs 27), all rulers
will worship and obey him, but that was not the end of the matter for
Daniel. When he got the interpretation he said, “I, Daniel, was deeply
troubled by my thoughts, and my face turned pale.” “My thoughts” means he
pondered the awful nature of the coming one-world government, the Antichrist,
the war against Christ, the persecution of the saints, the Tribulation Period,
and all that will happen, and it stressed him out so much the very expression
on his face changed. I’m very uneasy myself just writing about all of this. He
wrote down the vision and its interpretation, but he did not tell Shadrach,
Meshach, and Abednego or anyone else. He may have thought it would impact them
the same way. This was coming from a man who once spent the night,
face-to-face, with lions in a sealed den.
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Tomorrow’s reading for Daniel 8:1-14
5 As I was thinking about this, suddenly a goat with a prominent horn between its eyes came from the west, crossing the whole earth without touching the ground. 6 It came toward the two-horned ram I had seen standing beside the canal and charged at it in great rage. 7 I saw it attack the ram furiously, striking the ram and shattering its two horns. The ram was powerless to stand against it; the goat knocked it to the ground and trampled on it, and none could rescue the ram from its power. 8 The goat became very great, but at the height of its power the large horn was broken off, and in its place four prominent horns grew up toward the four winds of heaven.
9 Out of one of them came another horn, which started small but grew in power to the south and to the east and toward the Beautiful Land. 10 It grew until it reached the host of the heavens, and it threw some of the starry host down to the earth and trampled on them. 11 It set itself up to be as great as the commander of the army of the Lord; it took away the daily sacrifice from the Lord, and his sanctuary was thrown down. 12 Because of rebellion, the Lord’s people[a] and the daily sacrifice were given over to it. It prospered in everything it did, and truth was thrown to the ground.
13 Then I heard a holy one speaking, and another holy one said to him, “How long will it take for the vision to be fulfilled—the vision concerning the daily sacrifice, the rebellion that causes desolation, the surrender of the sanctuary and the trampling underfoot of the Lord’s people?”
14 He said to
me, “It will take 2,300 evenings and mornings; then the sanctuary will be
reconsecrated.”
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“So he told me and gave me the interpretation of these things: 17 ‘The four great beasts are four kings that will rise from the earth. 18 But the holy people of the Most High will receive the kingdom and will possess it forever—yes, for ever and ever.’
Here the angel answers Daniel concerning the four beasts which had been shewn him in the vision. He says, therefore, Four kingdoms arose, and by the name kingdom he means monarchy; for we know that the Persians had many kings until Alexander transferred to himself the empire of the East. Although Cyrus had seven or eight successors, yet the Persian empire continued through them all. And as we saw before, although whatever Alexander had acquired by his arms was divided among his four successors, yet it still remained the Macedonian kingdom. The same thing must be said concerning the fourth kingdom. Although we know consuls to have been created yearly at Rome, yet that government lasted till Julius Caesar destroyed it, and consumed the strength of the empire, so as to surpass by his power the splendid altitude which had been long and widely conspicuous in the world. Hence the angel replied, By the four beasts four kingdoms are denoted: he says, shall arise; and yet the Chaldean had long ago arisen, and was now verging under Belshazzar to its fall. But it was proposed by the angel to teach the Prophet and all the people that there was no reason why revolutions should disturb them too much. The Israelites then saw themselves lying as if dead, yea, actually buried and concealed under the earth. For exile was to them equivalent to the tomb. For this reason, then, the angel announces the springing up of four kingdoms, while the first was then flourishing; but, as I have already said., this suits very well within the scope and object of the prophecy. He had formerly said from the sea, but the word "sea" is used metaphorically, since the condition of the earth was turbulent through many ages. As, therefore, nothing was stable, God appropriately set forth the whole world under the figure of the sea. He afterwards adds, They will obtain the kingdom of the holy lofty ones. Here interpreters vary considerably, because, as I have before explained it, some take this prophecy to relate to the kingdom of Turkey, others to the tyranny of the Pope of Rome, and extend what the Prophet here says to the final judgment. There is nothing surprising, then, in this diversity of opinion shewing itself more fully in the various details. By sacred holy ones some understand angels; but there is still much controversy about the words, for the noun of saints is "in regimen," as if the Prophet, had said saints of lofty ones, properly speaking. 1 Similar passages justify those who take it "in the absolute state." But if we follow the grammatical construction, we cannot explain it otherwise; but the former noun may be put in a state of regimen, as we have said. And I embrace this opinion. Some refer it to the one God, but. I think this a profane way of expression. I have no doubt about the Prophet meaning sons of God by sacred lofty ones, because, though they are pilgrims in the world: yet they raise their minds upwards, and know themselves to be. citizens of the heavenly kingdom. Hence by the word Nynwyle, gnelionin, "lofty ones," I have no doubt; the Prophet means heavenly powers; that is, whatever we can conceive of divinity, and whatever is exalted above the world. I will1 now give my reasons shortly why I like this sense the best.
If we call the holy lofty ones God himself, what sense can we elicit from the passage? Did the Chaldeans and the rest of the monarchies usurp and transfer to themselves the power of God? There, is some truth in this, because all who domineer without submitting to the one God despoil him of his peculiar honor, and are rather robbers than kings. But the Prophet, in my opinion, understood something else from the angel, namely, that the Church should lose all form and dignity in the world during the flourishing of these four monarchies. We know the sons of God to be heirs of the world; and Paul, when speaking of the promise given to Abraham, says, he was chosen by God as heir of the world. (Romans 4:13; Hebrews 1:2) And this doctrine is sufficiently known -- the world was created for the sake of the human race. When Adam fell from his lawful rights, all his posterity became aliens. God deprived them of the inheritance which he had designed for them. Now, therefore, our inheritance must be restored through Christ, for which reason he is called the only heir of the world. Thus it is not surprising if the angel says that tyrants, when they exercise supreme dominion, assume and arrogate to themselves the peculiar property of the sacred lofty ones, meaning the people of God. And this suits very well with the assertions of the present passage concerning the Church being deprived of its dignity, eminence, and visibility in the world. For then God's people were like a putrid carcass, the limbs of which were separated and dispersed on all sides, without any hope of restoration. Lastly, although by the permission of Darius, and the edict and liberality of Cyrus, some portion of them returned to their country, yet what was that nominal return? They had but a precarious dwelling in the inheritance divinely promised them; they were pressed on all sides by their enemies, and were subject to the lust and injustice of them all. For the Church had no empire under the Persians. After the third change we know how miserably they were afflicted, especially under Antiochus. That nation was always opposed to them, but then they were almost reduced to extremities, when Antiochus endeavored furiously to abolish the whole law and worship of God. Under the Macedonian kingdom the Jews were in constant slavery; but when the Roman army penetrated those regions, they felt the horrible tyranny of the fourth beast, as we have already seen. Lastly, it is sufficiently evident from the continual history of those times, that the sons of God were always under the yoke, and were not only cruelly but ignominiously treated.
Thus this prophecy was fulfilled, namely, The four beasts took upon themselves the empire which properly belonged to the sacred lofty ones; that is, to God's elect sons, who, though dwellers on earth, are dependent on heaven. In this interpretation I see nothing forced, and whoever prudently weighs the matter will, as I hope, recognize what I have said as the meaning of the Prophet. The latter clause now follows. They shall obtain the kingdom, says he, for ever, and even for ever and ever. A difficult question arises here, because by these words Daniel, or the angel addressing him, seems to express a perpetual condition under these four monarchies;. Belshazzar was the last king of the Babylonian dynasty, and at the perform of this vision the overthrow of that monarchy was at hand. With regard to the Persian kings, there were only eight of them besides Cyrus. And concerning Alexander we know a sudden change happened; the terror of him spread abroad like a storm, but it vanished away after it had affected all the people of the East. The Macedonian kingdom also suffered a concussion, when those leaders began to disagree among themselves who had obtained from Alexander authority and rank; and at length the kingdom became fourfold, as we have already stated, and shall mention again. Now if we count the years, the length of those monarchies was not so great as to justify the epithet "perpetual." I reply, this must be referred to the sensations of the pious, to whom that delay seemed specially tedious, so that they would have pined away in their miseries, had not this prophecy in some way relieved them. We see at the present moment how great is the for your of desire when reference is made to the help of God; and when our minds have been heated with desire, they immediately decline to impatience. It thus happens that the promises of God do not suffice to sustain us, because nothing is more difficult than to bear long delay. For if the Church in our time had been oppressed for a hundred years, what constancy would have been discerned ht us? If a whirlwind arises, we are astonished, and cry out, "What next? what next?" Three or four months will not have elapsed before all men enter upon a strife with God and expostulate with him, because he does not hasten at once to bring assistance to his Church. We are not surprised, then, at the angel here assigning one age, or even an "age of ages," to tyrants under whom the Church should be oppressed. Although I .do not doubt the reference to the fullness of times, as we: know Christ to have been the end of the Law, and as his advent drew nearer, so God admonished the faithful to carry forward their own expectations to the advent of their Redeemer. When, therefore, the angel uses the phrase one age and an age of ages, I have no doubt that he defined the time for the elect, to strengthen them in patiently bearing trouble of all kinds, as this had been divinely decreed; for the four beasts were to reign not only for a few years, but for continual ages; that is, until the time of renovation had arrived for the world, when God completely restored his Church.
19 “Then I wanted to know the meaning of the fourth beast, which was different from all the others and most terrifying, with its iron teeth and bronze claws—the beast that crushed and devoured its victims and trampled underfoot whatever was left. 20 I also wanted to know about the ten horns on its head and about the other horn that came up, before which three of them fell—the horn that looked more imposing than the others and that had eyes and a mouth that spoke boastfully. 21 As I watched, this horn was waging war against the holy people and defeating them, 22 until the Ancient of Days came and pronounced judgment in favor of the holy people of the Most High, and the time came when they possessed the kingdom.
Here the Prophet interrogates the angel concerning the Fourth Beast more attentively and carefully; as we formerly saw him touched with greater admiration on beholding the beast which was formidable beyond the other three, so that neither a name nor representation could be found for it. As, therefore, God displayed something great under the image of the fourth beast, he caused his Prophet to wake up to understand the mystery of it. For this reason he now interrogates the angel; for he says he wished for the truth concerning the fourth beast, and he also repeats what we saw before, namely, its being different from the others. And surely the subjugation of so many kings by the Romans was a difference worthy of notice. Let us think upon the origin of that nation; -- a few robbers seizing upon a desert spot, growing great by brutal audacity and force, until they reduced all their neighbors under their power. Then they crossed the sea, and added first one province, and then another to their sway. And when the kingdom of Macedon came within their power, this was indeed portentous. At length they became masters throughout the whole circuit of the Mediterranean, and there was no corner which did not receive their yoke; and this could never have been imagined by human apprehension.
It is said then, this beast was different from the others, and very terrible. In the same sense its teeth are called iron, and its claws brazen. No mention had hitherto been made of his claw; the Prophet had spoken only of iron teeth, but he now adds brazen claws, as if he had said, This beast shall be endued with such savage madness, as not only to attack all things by its unusual violence, but to tear, lacerate, and devour all things; as he repeats again what he had said, eating and destroying and treading under foot the remainder. As. I have already explained all these points, I am unwilling to consume your time in vain and to confuse you with useless. repetitions. I asked also, said he, concerning the ten horns, which, were upon its head. And this is the reason why I must cut the subject off shortly here, as the angel's reply will follow directly. The Prophet, therefore, is now, without doubt, placed under a celestial impulse, because God was unwilling to teach him only as a private person; he was. to be a witness and herald of so great a mystery; and we may at this day learn from his writings, which are of the utmost use to us when we become fully acquainted with them.
He says, therefore, He also inquired about the ten horns which were on the head of the beast, and of the other horn which had arisen, meaning the small one, and concerning the three horns falling from the face of the beast. We have shewn how provinces were denoted by the tell horns, and how the difference between the Roman Empire and other monarchies was pointed out, because there never was one supreme ruler at Rome, except when Syria and Marius exercised their usurped authority -- but each for only a short time. Here then the continual state of the Roman Empire is under review, for it was not simply a single animal, as it had ten horns. A finite number is put for an indefinite one. With regard to the little horn, I said it referred to the Caesars, who attracted the whole government of the state to themselves, after depriving the people of their liberty and the senate of their power, while even under their sway some dignity was continued to the senate and some majesty retained by the people. We have explained also how the three horns were broken; that is, how craftily the Caesars infringed upon and diminished the strength of both people and senate. Lastly, we have accounted for this little horn being displayed with human eyes, since the Caesars exercised their dominion with cunning, when they pretended to be only tribunes of the people, and allowed the ensigns of empire to remain in the hands of the consuls; for when they came into the senate, they sat in a lowly situation in curule scats prepared for the tribunes. As, therefore, they tyrannized with such cleverness and cunning, instead of by open violence, they are said to be endowed with the eyes of a man. Then as to the tongue, the sense is the same; for although they always professed the consular power to be supreme in the state, yet they could not restrain themselves, but vomited forth many reproachful speeches. On the one side, we see them remarkable for eyes, and on the other, for the tongue. And its aspect was terrible beyond its companions. This seems not to belong peculiarly to the little horn which had arisen among the ten, but rather to the fourth beast. But if any one wishes to understand it of the little horn, I will not contest the point, as it will thus make tolerable sense. But I rather embrace my former opinion, for it is not surprising to find the Prophet after his discourse on the little horn, returning to the beast himself.
The Prophet now adds what he had omitted. The angel does not yet answer him, but as he had not sufficiently expressed how the little horn waged war with the sons of God, he now supplies the omission. He says, therefore, he saw -- this ought to be received by way of correction; I saw, says he, meaning it was shewn me in a vision, how the little horn made war with the saints so as to prevail against them. Clearly enough other tyrants assailed the elect people of God with tier greater injury. Hence many refer this to Antiochus Epiphanes, who was hostile to the Jews beyond all others, and was utterly determined to blot out the name of the God of Israel. And we know how often he raised powerful armaments to extinguish both the people and the worship of God. As, therefore, the cruelty of Antiochus was so severe against the Israelites, many think his image to have been exhibited to the Prophet as the little horn, and what we shall afterwards see about "the time," and "times' and "half-a-time," they explain of the three years and a half during which the Temple was in ruins, and the people thereby prevented from offering sacrifices. As, therefore, their religion was then interrupted, they think that tyranny was denoted, by which the people were prohibited from testifying their piety. But although this opinion is plausible, and at first sight bears upon the face of it the appearance of truth, yet if we weigh all things in order, we may easily judge how unsuitable it is to Antiochus. Why, therefore, does the Prophet say -- the little horn waged war with the saint? Antiochus certainly made war against the Church, and so did many others; the Egyptians, we know, often broke in and spoiled the Temple and the Romans too, before the monarchy of the Caesars. I reply, this is spoken comparatively, because no war was ever carried on so continuously and professedly against the Church, as those which occurred after the Caesars arose, and after Christ was made manifest to the world; for the devil was then more enraged, and God also relaxed the reins to prove the patience of his people. Lastly, it was natural for the bitterest conflicts to occur when the redemption of the world was carried out; and the event clearly showed this. We know first of all, by horrid examples, how Judea was laid waste, for never was such cruelty practiced against any other people. Nor was the calamity of short duration; we are well acquainted with their extreme obstinacy, which compelled their enemies to forget clemency altogether. For the Romans desired to spare them as far as possible, but so great was their obstinacy and the madness of their rage, that they provoked their enemies as if devoting themselves to destruction, until that dreadful slaughter happened, of which history has sufficiently informed us. When Titus, under the auspices of his father Vespasian, tools: and destroyed the city, the Jews were stabbed and slaughtered like cattle throughout the whole extent of Asia. Thus far, then, it concerns the Jews.
When God had inserted the body of the Gentiles into his Church, the cruelty of the Caesars embraced all Christians; thus the little horn waged war with the saints in a manner different from that of the former beasts, because the occasion was different, and the wrath of Satan was excited against all God's children on account of the manifestation of Christ. This, then, is the best explanation of the little horn, waging war against the saints. Thus he says, It must prevail. For the Caesars and all who governed the provinces of the empire raged with such extreme violence against the Church, that it almost disappeared from the face of the earth. And thus it happened, that the little horn prevailed in appearance and in general opinion, as, for a short time, the safety of the Church was almost despaired of.
It now follows, Until the Ancient of days came, judgment was given to the saints of the lofty ones. No doubt the Prophet says God came in the same sense as before; namely, when he erected his tribunal and openly appeared as the judge of the world in the person of Christ. He does not here set before us the Son of man, as he did before, but yet a fuller explanation of this passage is to be sought in the former one. God then is said to have come, when he put forth his power in supplying the needs of the Church, as by common figure he is said to be at a distance from us, and to sleep or to be reposing, when he does not show himself openly as our deliverer. So, on the other hand, he is said to come to us, when he openly proves his constant care of us. Under this figure Daniel now says he beheld the appearance of God Himself. The Ancient of days then came. If we ask when, we have the reply at hand; it was immediately after the promulgation of the gospel. Then God stretched forth his hand for his Church, and lifted it out of the abyss. For since the Jewish name had been for a long' time hated, and all people desired to exterminate the Jews from the world, Christ's advent increased this hatred and cruelty; and the license to injure them was added, as they thought Christ's disciples were plotting a change of government, and wished to overthrow the existing state of things; as in these days all the pious suffer grievously under this false imputation. God, therefore, is said to have come, where the doctrine of the gospel was more and more promulgated, and some rest granted to the Church. Thus, by this repose, the saints received the kingdom which had been taken from them; that is, the kingdom of God and of the saints obtained some fame and celebrity in the world, through the general diffusion of the doctrine of piety, in every direction. Now, therefore, we understand what Daniel wished to convey by the phrase, The Ancient of days came, and judgment was given to the saints of the lofty ones.
23 “He gave me this explanation: ‘The fourth beast is a fourth kingdom that will appear on earth. It will be different from all the other kingdoms and will devour the whole earth, trampling it down and crushing it. 24 The ten horns are ten kings who will come from this kingdom. After them another king will arise, different from the earlier ones; he will subdue three kings. 25 He will speak against the Most High and oppress his holy people and try to change the set times and the laws. The holy people will be delivered into his hands for a time, times and half a time.[b]
This reply of the angel is subject to the same obscurity as the vision itself, but it ought to be sufficient to calm the minds of the faithful to know that various changes should arise and shake the whole earth; for as many troubles were, prepared for the saints, so also they were braced up to fortitude and endurance. For God was not willing fully to explain what he had shown to his Prophet; he only wished to set before him this conclusion -- a kingdom shall arise completely different from all others. Thus the angel says, The Fourth Beast signifies a fourth kingdom, which shall differ from all the kingdoms. Previously to that period, no state was so extensive in its sway. For although the Spartans and Athenians performed illustrious and memorable exploits, yet we know them to have been included within narrow boundaries; and the ambition and wordy vanity of the Greeks caused them to celebrate those wars which were scarcely of any consequence, as we learn even from their own histories. Whichever way we take this, Sparta obtained with difficulty the second rank in Greece, as Athens did the first,. As far as concerns the Roman Empire, we know it to have been more extensive and powerful than the other monarchies. When all Italy came under their sway, this was sufficient for any noble monarchy; but Spain, Sicily, part, of Greece, arm Illyrieum were added, and afterwards all Greece and Macedon, Asia Minor, Africa., and all the islands; for by one word they expelled the king of Cyprus, and sold his goods by public auction. When the dregs of the people were collected, Claudius made a law for the banishment of the king of Cyprus, and this he accomplished by his single voice, without the use of force at all. No wonder then that God foretold how different this kingdom, should be from all the others; it had no single head; the senate had the chief authority, though all power was centered in the people. there was therefore a kind of mingled confusion, since the government of Rome was never settled. And if we weigh all things prudently, it was neither a republic nor a kingdom, but a confused compound, in which the people exercised great power in a tumultuous way, and the senate oppressed the people as much as it could. There were three ranks -- the senatorian, the equestrian, and the plebeian, and that mixture made the kingdom like a monster. The angel, therefore, announces the fourth kingdom as different from, the others.
He afterwards confirms what we said before; it will fall, says he, and break to pieces, and tread down the whole earth. This was fulfilled after Gaul and Britain were subdued, Germany partially subjugated, and Illyrieum, Greece, and Macedon, reduced to submission. At length they penetrated to Asia, and Antiochus was banished beyond the Taurus; his kingdom afterwards became their prey, then they obtained possession of Syria. The kings of Egypt were their allies, and yet. became dependent upon their nod; the sovereign dared not appoint an heir, without consulting their pleasure. As, therefore, they ruled supremely so long and so widely, they fulfilled this prophecy by devouring the whole earth. For such lust for dominion never existed before; wars were heaped upon wars, they were alike greedy of the blood of others, and by no means sparing of their own. The whirlpool was insatiable, while it absorbed the whole world, and their pride crushed it and trampled it under foot,. Cruelty was added to pride, for all looked up to the Romans, and conciliated the favor of Rome by flattery, for the purpose of raging savagely against; their own people. By these arts almost the whole of Greece perished. For they knew how many innocent persons everywhere perished in every city, a kind of diversion which delighted them; they were fully aware how easy it was to attract all the power of the whole world to themselves, when it was able to .put forth neither strength, nor skill, nor power against them. For their nobles were constantly at variance; sometimes one faction and sometimes another was supreme, and thus the splendor of every city easily, and gradually diminished. Thus all Greece was spoiled, and the Romans exercised their dominion there without difficulty, as over brute beasts. We may say the same of Asia also. We are not surprised then at the angel saying, the earth would be trodden down and trampled on by this fourth beast.
He afterwards adds, The ten horns are the ten kings which should arise. These Ten Kings are clearly comprehended under one empire, and there is no question here of separate persons. In the Persian kingdom, we observed many kings, and yet the image of the second beast was single, while it embraced all those kings until the change occurred. So also no when treating of the Romans, the Prophet does not assert that ten kings should succeed each other in regular order, but rather the multiform nature of the kingdom, under more heads than one. For the royal office belonged to the senators or leading citizens, whose authority prevailed very extensively both with the senate and the people. And with reference to the number, we said the plural number only was denoted, without any limitation to the number ten. The conclusion is as follows, -- this kingdom should be like a single terrible animal bearing many horns, since no single king held the chief sway there, as was customary by constant usage in other lands, but there should be a mixture, like many kings in place of one holding the pre-eminence. The fulfillment of this is sufficiently known from the history of Rome; as if it had been said, there should not be any single kingdom, as of Persia and other nations, but many kings at the same time, alluding to the mixture and confusion in which the supreme authority was involved.
The Little Horn follows: A king shall arise, says he, different from those, other ones, and shall afflict three kings. We showed how unintelligible this becomes, unless we refer it to the Caesars to whom the monarchy passed; for after long and continued and intensive strife, the whole power passed over to the Triumvirate. A conspiracy was entered into by Lepidus, Mark Antony, and Octavius. Octavius was then all but a boy, having scarcely arrived at manhood, but all the veteran soldiers were in his favor, in consequence of the name of Julius Caesar and his adoption by him. Hence he was received by the other two into that alliance, of which Lepidus was the first, and Antony the second. At length discords arose among them, and Lepidus was deprived of his place in the triumvirate, and lived, as if half-dead, while his life was only spared to him because he was raised to the office of chief priest
Reverence for the priesthood restrained Antony from putting him to death, so long as he was content to live in privacy and retirement. Octavius at, length became supreme, but by what artifice? We said Julius Caesar took no more upon himself than the office of dictator, while consuls were annually elected as usual. He did not strain the power of the dictatorship beyond moderation, but he so restrained himself, that some popular rights might seem still to flourish. Octavius also followed the cunning of his uncle and adopted father. The same conduct will be found in the other Caesars, though there were many differences between them. As the shadow of a republic yet remained, while the senate was held in some degree of reverence, it is not surprising, if the angel predicts that the beast. should survive, when another small horn should arise different from the others.
He adds, And
shall afflict the three kings. I have explained this point by the slight change
which the Caesars effected in the provinces, for if any of the provinces were
warlike, strong armies and veteran soldiers were usually sent there. The
Caesars took these to themselves, while some executive management was left to
the senate with regard to the other provinces. Lastly, by this form of speech,
the angel portrays the coming dominion of the little horn, and its diminishing
the strength of the former ones' and. yet the beast should remain apparently
entire; thus, the effigy of the republic was preserved, as the people were
always designated -- in the forum, by the high-sounding name, Romans, and in
battle, as fellow-soldiers. Meanwhile, although the name of the Roman empire
was so celebrated, and its majesty was in every one's mouth, the supreme
authority was. in the possession of one little horn which lay concealed, and
dared not openly raise its head. This, then, is the pith of the interpretation
of what the angel here sets before us.
This reply of the angel is
subject to the same obscurity as the vision itself, but it ought to be
sufficient to calm the minds of the faithful to know that various changes
should arise and shake the whole earth; for as many troubles were, prepared for
the saints, so also they were braced up to fortitude and endurance. For God was
not willing fully to explain what he had shown to his Prophet; he only wished
to set before him this conclusion -- a kingdom shall arise completely different
from all others. Thus the angel says, The Fourth Beast signifies a fourth
kingdom, which shall differ from all the kingdoms. Previously to that period,
no state was so extensive in its sway. For although the Spartans and Athenians
performed illustrious and memorable exploits, yet we know them to have been
included within narrow boundaries; and the ambition and wordy vanity of the
Greeks caused them to celebrate those wars which were scarcely of any
consequence, as we learn even from their own histories. Whichever way we take
this, Sparta obtained with difficulty the second rank in Greece, as Athens did
the first,. As far as concerns the Roman Empire, we know it to have been more
extensive and powerful than the other monarchies. When all Italy came under
their sway, this was sufficient for any noble monarchy; but Spain, Sicily,
part, of Greece, arm Illyrieum were added, and afterwards all Greece and Macedon,
Asia Minor, Africa., and all the islands; for by one word they expelled the
king of Cyprus, and sold his goods by public auction. When the dregs of the
people were collected, Claudius made a law for the banishment of the king of
Cyprus, and this he accomplished by his single voice, without the use of force
at all. No wonder then that God foretold how different this kingdom, should be
from all the others; it had no single head; the senate had the chief authority,
though all power was centered in the people. there was therefore a kind of
mingled confusion, since the government of Rome was never settled. And if we
weigh all things prudently, it was neither a republic nor a kingdom, but a
confused compound, in which the people exercised great power in a tumultuous
way, and the senate oppressed the people as much as it could. There were three
ranks -- the senatorian, the equestrian, and the plebeian, and that mixture
made the kingdom like a monster. The angel, therefore, announces the fourth
kingdom as different from, the others.He afterwards confirms what we said before; it will fall, says he, and break to pieces, and tread down the whole earth. This was fulfilled after Gaul and Britain were subdued, Germany partially subjugated, and Illyrieum, Greece, and Macedon, reduced to submission. At length they penetrated to Asia, and Antiochus was banished beyond the Taurus; his kingdom afterwards became their prey, then they obtained possession of Syria. The kings of Egypt were their allies, and yet. became dependent upon their nod; the sovereign dared not appoint an heir, without consulting their pleasure. As, therefore, they ruled supremely so long and so widely, they fulfilled this prophecy by devouring the whole earth. For such lust for dominion never existed before; wars were heaped upon wars, they were alike greedy of the blood of others, and by no means sparing of their own. The whirlpool was insatiable, while it absorbed the whole world, and their pride crushed it and trampled it under foot,. Cruelty was added to pride, for all looked up to the Romans, and conciliated the favor of Rome by flattery, for the purpose of raging savagely against; their own people. By these arts almost the whole of Greece perished. For they knew how many innocent persons everywhere perished in every city, a kind of diversion which delighted them; they were fully aware how easy it was to attract all the power of the whole world to themselves, when it was able to .put forth neither strength, nor skill, nor power against them. For their nobles were constantly at variance; sometimes one faction and sometimes another was supreme, and thus the splendor of every city easily, and gradually diminished. Thus all Greece was spoiled, and the Romans exercised their dominion there without difficulty, as over brute beasts. We may say the same of Asia also. We are not surprised then at the angel saying, the earth would be trodden down and trampled on by this fourth beast.
He afterwards adds, The ten horns are the ten kings which should arise. These Ten Kings are clearly comprehended under one empire, and there is no question here of separate persons. In the Persian kingdom, we observed many kings, and yet the image of the second beast was single, while it embraced all those kings until the change occurred. So also no when treating of the Romans, the Prophet does not assert that ten kings should succeed each other in regular order, but rather the multiform nature of the kingdom, under more heads than one. For the royal office belonged to the senators or leading citizens, whose authority prevailed very extensively both with the senate and the people. And with reference to the number, we said the plural number only was denoted, without any limitation to the number ten. The conclusion is as follows, -- this kingdom should be like a single terrible animal bearing many horns, since no single king held the chief sway there, as was customary by constant usage in other lands, but there should be a mixture, like many kings in place of one holding the pre-eminence. The fulfillment of this is sufficiently known from the history of Rome; as if it had been said, there should not be any single kingdom, as of Persia and other nations, but many kings at the same time, alluding to the mixture and confusion in which the supreme authority was involved.
The Little Horn follows: A king shall arise, says he, different from those, other ones, and shall afflict three kings. We showed how unintelligible this becomes, unless we refer it to the Caesars to whom the monarchy passed; for after long and continued and intensive strife, the whole power passed over to the Triumvirate. A conspiracy was entered into by Lepidus, Mark Antony, and Octavius. Octavius was then all but a boy, having scarcely arrived at manhood, but all the veteran soldiers were in his favor, in consequence of the name of Julius Caesar and his adoption by him. Hence he was received by the other two into that alliance, of which Lepidus was the first, and Antony the second. At length discords arose among them, and Lepidus was deprived of his place in the triumvirate, and lived, as if half-dead, while his life was only spared to him because he was raised to the office of chief priest
Reverence for the priesthood restrained Antony from putting him to death, so long as he was content to live in privacy and retirement. Octavius at, length became supreme, but by what artifice? We said Julius Caesar took no more upon himself than the office of dictator, while consuls were annually elected as usual. He did not strain the power of the dictatorship beyond moderation, but he so restrained himself, that some popular rights might seem still to flourish. Octavius also followed the cunning of his uncle and adopted father. The same conduct will be found in the other Caesars, though there were many differences between them. As the shadow of a republic yet remained, while the senate was held in some degree of reverence, it is not surprising, if the angel predicts that the beast. should survive, when another small horn should arise different from the others.
He adds, And
shall afflict the three kings. I have explained this point by the slight change
which the Caesars effected in the provinces, for if any of the provinces were
warlike, strong armies and veteran soldiers were usually sent there. The
Caesars took these to themselves, while some executive management was left to
the senate with regard to the other provinces. Lastly, by this form of speech,
the angel portrays the coming dominion of the little horn, and its diminishing
the strength of the former ones' and. yet the beast should remain apparently
entire; thus, the effigy of the republic was preserved, as the people were
always designated -- in the forum, by the high-sounding name, Romans, and in battle,
as fellow-soldiers. Meanwhile, although the name of the Roman empire was so
celebrated, and its majesty was in every one's mouth, the supreme authority
was. in the possession of one little horn which lay concealed, and dared not
openly raise its head. This, then, is the pith of the interpretation of what
the angel here sets before us.
26 “‘But the court will sit, and his power will be taken away and
completely destroyed forever.The, angel now answers Daniel concerning the death of the fourth beast. For we said when the Caesars had transferred the empire to themselves, the strength of the senate and of the people was enervated; but because the name still remained, the fourth beast is not said to have been slain until foreigners disgracefully became masters of Rome. For if the Romans had been conquered a hundred times over by professed enemies, they would not have suffered such disgrace as when obscure and low-born men exercise a cruel and barbarous tyranny; for then neither the senate nor the people enjoy any authority. The angel thus marks the time correctly at which the fourth beast was to fall, when the Spaniards, the Africans, and other barbarians, who were even always unknown in. their own country, were raised to the highest honors beyond the expectation of mankind. For their lust oppressed the whole state; they beheaded the most noble senators, and appointed in their stead the meanest of men, in token of their spirit of ignoniny. Then the fourth beast, was slain; and this is the explanation of this portion of the angel's reply. He says also, Judgment shall then sit; that is, God shall again restore to order all this confusion, and the world shall feel his Providence ruling over the earth and the human race. For when all things are allowed to proceed without punishment, and neither justice nor honesty are held in any account, God is then supposed to be enjoying his ease in heaven, and to be forgetful of the human race. Hence, in opposition to this, he is said to ascend a tribunal as often as we really and experimentally feel his care over us. Thus the restoration is here called a sitting in judgment, when the Roman empire was blotted out, and God executed the penalty of such great and such unbridled ferocity as that already recorded. As this phrase is very common and of frequent use in Scripture, I will not continue the explanation.
The judgment,
then, shall be set; that is, after all things have been long involved in
darkness, new light shall burst forth, and men shall readily acknowledge the
sway of the Almighty. And power, says he, shall they take away from the beast
for dissipating and destroying even to the end. Here the angel announces the
final overthrow of the fourth beast. Respecting the plural number of the verb,
we have already mentioned the opinion of some who refer it to more angels than
one, but it is better to understand it more simply, as an absolute and
indefinite form of expression. And yet; I do not. object., as I before, stated,
to the view of those who take it of angels, yet I fear this is too refined; I
prefer the simpler view as being free from all controversy. The sense, then, is
this: When the beast; shall have raged cruelly for a length of time, and
especially the little horn, God shall discharge the duty of a judge, and the
beast, with this small horn, shall be removed out of the way. The angel adds
next, There shall be no hope of any new life similar to that of many kingdoms
which often fall at one period and rise again at another; but he here announces
the final slaughter, as if he had said, the wound is incurable and deadly.
27 Then the sovereignty, power and greatness of all the kingdoms
under heaven will be handed over to the holy people of the Most High. His
kingdom will be an everlasting kingdom, and all rulers will worship and obey
him.’This verse assures us how these predictions concerning the destruction of the beast regard the Church's safety. Thus the faithful might know themselves noticed by God, and how the changes which successively happened tended to the same end, the acknowledgment on the part of the pious of their continuance under the care and guardianship of God. For any discussion of the four monarchies would have been cold and useless: unless there had been added God's peculiar care of his own Church., and his conducting the affairs of the world for the safety of his people. .As we have said in other places, God's elect people are of more consequence than all the kingdoms which are conspicuous in the world. (Isaiah 43:3.) This, then, is the sense of the words. If we separate this verse from its context, the prophecy will still have its use. We may elicit from it how all things which seem stable in the world are yet perishable, and nothing is so firm as not to be subject every moment to constant variation. But the chief intention of this prediction is, as I have said, to show the relation of all events to the safety of the pious. When, therefore, all things seem carried away by the blind impulse of chance, we ought always to contemplate God as watching for his Church, and tempering all storms and all commotion to the service and safety of the pious, who rest upon his Providence. These two things, then, are mutually in accordance, namely, the slaying of the fourth beast, and the giving of the kingdom and authority to the people of the saints. This does not seem to have been accomplished yet; and hence many, nay, almost all, except the Jews, have treated this prophecy as relating to the final day of Christ's advent. All Christian interpreters agree in this; but, as I have shewn before, they pervert the Prophet's intention. As to the Jews, theirs is no explanation at all, for they are not only foolish and stupid, but even crazy 1 And since their object is the adulteration of sound doctrine, God also blinds them till they become utterly in the dark, and both trifling and childish; and if I were to stop to refute their crudities, I should never come to an end.
This prophecy does not seem to be accomplished at the destruction of the beast; but this is easily explained. We know how magnificently the prophets speak of Christ's kingdom, and adore his dignity and glory with splendid eulogies; and although these are not exaggerated, yet if judged of by human perceptions, you would surely think them exceedingly extravagant, and find neither solidity nor firmness in their words. And no wonder: for Christ's kingdom and his dignity cannot be perceived by carnal eyes, nor even comprehended by the human intellect. Let those who appear the most sagacious of men combine together all their clear-sightedness, yet they can never ascend to the height of Christ's kingdom, which surpasses the very heavens. Nothing is more contrary to our natural judgment than to seek life in death, riches in poverty and want, glory in shame and disgrace -- to be wanderers in this world, and at the same time its heirs! Our minds cannot naturally comprehend these things. No wonder, then, if mortals judge erroneously of Christ's kingdom, and are blind in the midst of light. Still there is no defect in the Prophet's expressions, for they depict for us the visible image of Christ's kingdom, and accommodate themselves to our dullness. They enable us to perceive the analogy between things earthly and visible, and that spiritual blessedness which Christ has afforded to us, and which we now possess through hope in him. For while we only hope, our happiness is concealed from us; it is not perceptible by our eyes or by any of our senses.
Let us now return to the passage. Daniel first of all says, A kingdom, and power, and extensive dominion, shall be given to the people of the holy ones. This was partially fulfilled when the Gospel emerged from persecution: then the name of Christ was everywhere celebrated and held in honor and esteem, while previously it had been the subject of the greatest envy and hatred. For nothing had been more hated and detested for many years than the name of Christ. God, therefore, then gave the kingdom to his people, when he was acknowledged as the Redeemer of the world throughout its many changes, after having been formerly despised and utterly rejected. I may here remark again, and impress upon the memory what I have frequently touched upon, namely, the custom of the Prophets, in treating of Christ's kingdom, to extend their meaning further than its first beginnings; and they do this while they dwell upon its commencement. Thus Daniel or the angel does not predict here occurrences connected with the advent of Christ as Judge of the world, but with the first preaching and promulgation of the Gospel, and the celebration of the name of Christ. But this does not prevent him from drawing a magnificent picture of Christ's reign, and embracing its final completion. It is sufficient for us to perceive how God begins to give the kingdom to his elect people, when, by the power of his Spirit, the doctrine of the holy Gospel was everywhere received in the world. The sudden change which it occasioned was incredible, but this is a customary result; for, when anything is predicted, we think it a fable and a dream, and when God performs what we never would have thought of, the evil, appears to us trifling, and we treat it as of no moment. For example, when the preaching of the Gospel commenced, no one would have thought its success could have been so great and so prosperous; nay, two hundred years before Christ was manifest, when religion was almost blotted out, and the Jews were execrated by the whole world, who would have thought the Law would spring from Zion? Yet God erected his scepter there. The dignity of the kingdom had vanished: the offspring of David was extinct. For the family of Jesse was but a trunk, after the simile used by the prophet Isaiah. (Isaiah 11:1.) If any one had asked all the Jews one after another, no one would have believed the possibility of those events which accompanied the preaching of the Gospel; but, at length the, dignity and virtue of the kingdom of David. shone forth in Christ. Yet it vanishes before our eyes, and we seek new miracles, as if God had not sufficiently proved himself to have .spoken by his prophets! Thus we observe how the Prophet keeps within bounds when he says, A kingdom, and a power, and a magnitude of empire was given to the people of the saints.
He adds, one empire under the whole heavens. Here the Rabbi Abarbinel, who thinks himself superior to all others, rejects our idea of the spiritual reign of Christ as a foolish imagination. For the kingdom of God, he says, is established under the whole heavens, and is given to the people of the saints. If it is established under heaven, says he, it is earthly, and if earthly, therefore not spiritual. This seems in truth a very subtle argument, as if God could not reign in the world except as extraordinary mortal. As often as Scripture says "God reigns," according to this argument God must be transfigured into human nature, otherwise there will be no kingdom of God except it is earthly, and if earthly it is temporal, and therefore perishable. Hence we must infer that God changes his nature. His kingdom, then, will consist in opulence, and military power and parade, and the common luxuries of life, so that God will become unlike himself. We perceive the puerile trifling of those Rabbis who pretend to glory in their ingenuity, to the total destruction of the whole teaching of piety. They intend nothing else than to adulterate the purity of Scripture by their foul and senseless comments. But we know the reign of God and of Christ, although existing in the world, not to be of it, (John 18:36;) the meaning of the two expressions is exactly the opposite. God, therefore, still exercises his heavenly reign in the world, because he dwells in the hearts of his people by his Spirit. While God held his seat at Jerusalem, was his kingdom merely an earthly and corruptible one? By no means, for by the possession of an earthly habitation he did not cease to be in heaven also. Thus the angel instructed the Prophet concerning the saints who are pilgrims in the world, and yet shall enjoy the kingdom and possess the greatest power under heaven. Hence also we correctly conclude, that this vision ought not to be explained of the final advent of Christ, but of the intermediate state of the Church. The saints began to reign under heaven, when Christ ushered in his kingdom by the promulgation of his Gospel.
Another point must be noticed, -- what belongs to the head is transferred to the body. There is nothing new in this, as the supreme power is constantly promised by the Prophets to the Church, especially by Isaiah, who often predicts its complete supremacy. The Papists seize upon such testimonies to clothe themselves in the spoils of God, as if God had resigned his right to them! But they are immersed in the same error with the Jews, who swell with pride whenever such dignity is promised to the elect people, as if they could remain separate from God and yet obtain the right of treading the whole world under foot. The Papists also do exactly the same. We, however, must be guided by a very different rule, namely, in consequence of the intimate union between Christ and his Church, the peculiar a. tribute of Christ himself is often transferred to his body. Not that the Church reigns by itself; but Christ, as its only supreme head, obtains dominion therein, and not for his own private advantage -- for what need has he of this dominion? but for the common safety of all its members. Wherefore Christ is our King, and he designs to erect his throne in the midst; of us; he uses nothing for his own advantage, but communicates all things to us, and renders them useful to us; hence, we are deservedly called kings, because he reigns, and as I have already said, language which is exclusively appropriate to him, is transferred to us in consequence of the intimate communion existing between the head and the members.
This is also the sense of the phrase here added by the Prophet, All powers shall serve and obey it. I have no doubt the angel here confirmed Isaiah's prophecy, as the Holy Spirit, the better to confirm and strengthen the faith of the pious, often reconciles one Prophet with another, and thus their mutual agreement becomes the seal of their truth. It is said in Isaiah, The kingdom and the land which will not serve thee, shall. be destroyed: kings shall come and adore thee, the people shall offer thee gifts. (Isaiah 60:12.) In the Psalms, it is said,
"Kings shall assemble together, to serve God."
(Psalm 102:22.)
And Isaiah treats very fully on the empire of the Church. The angel now repeats the same thing, to add, as I have said, greater confidence and authority to the prophecy of Isaiah. Meanwhile, we observe how completely all the Prophets agree, and at the same time we interpret these words of the kingdom of Christ, from the period at which the teaching of the gospel was rendered remarkably conspicuous; for then God's royal scepter went forth from Jerusalem, and shone far and wide, while the Lord was extending his hand and his authority over all the regions of the world. As all these important events tended to the common salvation of the Church, it is said, The kingdom shall belong to the holy people. As to the phrase, The saints of the high ones, I have already explained why the Prophet applies this phrase to the faithful, and why the angel also does the same; namely, because God separated them from the world, and they were always looking upwards and drawing all their hopes from above. Then, as to the Rabbi whom I cited, he twists this. passage, and tries to show that the Prophet did not speak of Christ, when he says he saw the figure of the Son of man. But this is complete trifling, for he asserts the Son of man to mean "the people of the saints," and thus the phrase would have no reference to Christ, but to the whole offspring of Abraham. We must not be surprised at the shameful ignorance of these Rabbis, and at their blundering at the very rudiments, since they do not acknowledge the necessity for a Mediator, through whom alone the Church can obtain any favor before God. They boast in what we also allow -- in the sons of Abraham being the elect, and in this title as availing to render them a holy people, and heirs of God, and a kingdom of priests. This is true, but on what was their covenant of adoption founded but on Christ? Hence their separating the Church from the Mediator, is like leaving a mutilated body apart from its disjoined head. Besides, from what the Prophet stated before about the Son of man, his subject is evidently changed in this verse. He stated there, power was given to the Son of man after he had arrived at the Ancient of days, and the Son of man, or at least his likeness, appeared in the clouds. First of all, we must notice this likeness, as it were the Son of man, as we have already explained the vision. Surely Abraham's posterity were really men, but the vision offered to the Prophet was but a similitude; as Christ had not yet put on our flesh, this was only a prelude to his future manifestation in the flesh. Here he speaks openly and without a figure of the people of the saints, and this prophecy depends upon the former one. For unless Christ were seated at His Father's right hand, and had obtained supreme dominion, causing every knee to bend before him, the Church could never exercise its power. Thus we observe how all things mutually agree among each other.
As, however, it is certain that many have perseveringly rebelled against; God and the teaching of his gospel, it may seem absurd for the angel to pronounce all the powers of the world obedient and submissive. But it is worth while to study the customary methods of scriptural expression. For instance, by the phrase "all people," the Spirit does not mean every single person, but simply some out of every nation who should submit to Christ's yoke, acknowledge him to be king, and obediently obey his Church. How often do these sentiments occur in the prophets? All nations shall come -- all kings; shall serve. At that time no king existed who was not professedly an enemy of true piety, and who did not desire the abolition of the very name of his law. The prophets enlarge thus magnificently on the future restoration of this kingdom, as we have stated before, in consequence of the event being so utterly incredible. So, also, in this place all powers, says he, shall serve and obey him; that is:, no power shall so boast in its loftiness, as not willingly to become subject to the Church, although at present all so fully despise it: nay, while they rage with all their might, against the most wretched Church, and while they tread it most ignominiously under foot, even then they shall be subject to it. This we know to have been amply fulfilled. Some persons foolishly press beyond their meaning words of universal import, as when Paul says, God wishes all to be saved. Hence, they say, no one is predetermined for destruction, but all are elect, that is, God is not God. (1 Timothy 2:4.) But we are not surprised at such madness as this, corrupting the impious and profane, who desire by their cavils to promote disbelief in all the oracles of the Spirit. Let us clearly comprehend the frequency of this figure of speech; when the Holy Spirit names "all," he means some out of all nations, and not every one universally.
In this verse Daniel first says the vision was concluded, and thus the faithful might rest satisfied in looking for nothing beyond it. For we know how restless are the fancies of mankind, and how insane a disease is a vain curiosity. God is aware of what is useful for our information, and so he adopts his method of teaching to our capacity and profit,. Yet we are volatile and insatiable, saying, Why is not this added? Why does God stop here? why does he not proceed further? As, therefore, human ingenuity is so inflamed and intemperate, Daniel here deservedly says, an end was put to the vision, to cause all the elect to acquiesce in it and be contented with this partial knowledge. He afterwards adds, he was disturbed in his thoughts, and his countenance was changed; for he was afraid lest the pious should think this vision a mere vanished specter. It was of the greatest importance to distinguish this vision from any frivolous imagination. Daniel, therefore, to show how the scene proposed to his notice was a divine revelation, expresses clearly how he was terrified in his thoughts. This occurred, because God wished to stamp upon his heart the certainty of the prophecy. To the same purpose is, the change of countenance. He adds, he laid up the discourse in his heart, to assure us of his being a faithful interpreter; for if we suspected him of negligence, we should not receive, with reverence the message he delivered in these words, as really proceeding from God. But when Daniel affirms that he discharged the duty of a faithful servant, who kept the whole discourse in his heart, additional authority is added to his teaching. In conclusion, we must remember two points; first, the celestial revelation made known to the Prophet to prove him a servant and messenger of God to us; and secondly, the faithful discharge of his duties, as he laid up in his heart what he had received, and thus delivered it through his own hands to the Church at large.
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