Daniel 10:7–11

Daniel 10:7

Daniel 10:7

7. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

7. Et vidi ego Daniel solus visionem, et viri qui erant mecum, non viderunt visionem, imo terror magnus irruit super eos, et fugerunt in latebras.

Note 131. The word אבל, abel, “but” is put adversatively; it is not a simple affirmation. — Calvin

Note 132. Verbally, to hide themselves. — Calvin

He pursues his own narrative in which he appears prolix, but not without design. This prophecy required all kinds of sanction for the purpose of inspiring unhesitating confidence in it, not only with those Jews of that generation, but with all posterity. Although the predictions of the eleventh chapter have been fulfilled, yet their utility is manifest to us as follows: first, we behold in them God’s perpetual care of his Church; secondly, we observe the pious never left destitute of any necessary consolation; and lastly, we perceive, as in a glass or in a living picture, the Spirit of God speaking in the prophets, as I have observed before, and shall have occasion to remark again. Daniel, therefore, has good reasons for impressing us with the certainty of the vision, and with whatever tends to prove its reality. He says, I alone saw the vision; but the men who were with me did not see it; just as the companions of Paul did not hear Christ’s voice, but only a confused sound: they did not understand his language, as Paul alone was permitted to comprehend it. (Acts 9:7) This is related to promote belief in the prophecy. Daniel’s power of hearing was not superior to his companions, but God intended to address him alone. Thus the voice, although like the voice of a multitude, did not penetrate the ears of those who were with him. He alone was the recipient of these prophecies, as he alone was endued with the power of predicting future events, and of consoling and exhorting the pious to live them a knowledge of futurity even to the last day. Should any one inquire how he carried his companions with him while he was probably lying on his bed at a distance from the bank of the river, the answer is easy. He had his domestics with him; the river’s bank only existed in the vision, and he was carried completely out of himself, and thus his family would be acquainted with the ecstasy without being aware of the cause. Daniel then continued at his own home, and only visited the bank of the river during the vision; although many witnesses were present, God struck them all with astonishment, while Daniel only perceived what is afterwards narrated. God deemed him worthy of this singular honor to fit him to become a teacher and instructor to others. The men who were with me, says he, saw not the vision; but a great terror fell upon them This distinction, as I have stated, shews Daniel to have been selected as the sole listener to the angel’s voice, and as receiving the information which he was afterwards to convey to others. Meanwhile, God intended many witnesses to notice Daniel’s entire freedom from any delusion through either a dream or a passing imagination. His companions, then, were fright-eyed This terror proves the Prophet to have been divinely instructed and not to have labored under any delirium. They fled, therefore, into hiding-places It afterwards follows: —

Daniel 10:8

Daniel 10:8

8. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

8. Et ego relictus fui solus, et vidi visionem magnam hanc, et non fuit residuum in me robur atque etiam decor meus eversus fuit super me, in me, ad corruptiones et non retinui vigorem.

Note 133. Or, no vigor was left in me. — Calvin

Note 134. Verbally, and comeliness. — Calvin

Note 135. That is, to vanishing away. — Calvin

This language all tends to the same purpose — to assure us that Daniel did not write his own comments with rashness, but was truly and clearly taught by the angel on all the points which he committed to writing, and thus all hesitation is removed as to our embracing what we shall afterwards perceive, as he is a faithful interpreter of God. He first states he saw a vision. He had said so before, but he repeats it to produce a due impression; he calls the vision great, to arouse our attention to its importance. He adds, he was deprived of all vigor; as if he had been rendered lifeless by the blast of the Spirit. Thus we gather the object of the exhibition of all these outward signs; they not only bring before us God speaking by the mouth of his angel, but they prepared the Prophet himself, and trained him to reverence. God, however, does not terrify his sons, as if our disquiet was with him an object of delight, but solely because it is profitable for us; for unless our carnal feelings were utterly subdued, we should never be fit to receive improvement. This necessarily requires violence, on account of our inborn perverseness; and this is the reason why the Prophet was reduced to this state of lifelessness. Even my comeliness, or beauty, or appearance, was turned to corruption; meaning, my deformity was similar to that induced by death. He adds lastly, I did not retain my vigor. He uses a variety of phrases to shew himself depressed by the heavenly blast, for but a slight amount of vitality remained, and he was scarcely preserved from actual death. We ought to learn to transfer this instruction to ourselves, not by the vanishing of our rigor or the changing of our appearance whenever God addresses us, but by all our resistance giving way, and all our pride and loftiness becoming prostrate before God. Finally, our carnal disposition ought to be completely reduced to nothing, as true docility will never be found in us until all our senses are completely mortified; for we must always remember how hostile all our natural thoughts are to the will of God. It afterwards follows; — but I cannot proceed further today; I must delay my comment on the next verses till to-morrow.

Prayer Lecture 53

PRAYER.

Grant, Almighty God, as thou didst formerly appear to Daniel thy holy servant, and to the other prophets, and by their doctrine didst render thy glory conspicuous to us at this day, that we may reverently approach and behold it. When we have become entirely devoted to thee, may those mysteries which it has pleased thee to offer by means of their hand and labors, receive from us their due estimation. May we be cast down in ourselves and be raised by hope and faith towards heaven; when prostrate before thy face, may we so conduct ourselves in the world, as in the interval to become free from all the depraved desires and passions of our flesh, and dwell mentally in heaven. Then at length may we be withdrawn from this earthly warfare, and arrive at that celestial rest which thou hast prepared for us, through the same Jesus Christ our Lord. — Amen.

Daniel 10:9-10

Daniel 10:9-10

9. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

9. Et audivi vocem sermonum ejus, et cum audirem vocem sermonum ejus, tunc ego fui sopitus super faciem meam, et facies mea in terram, projecta fuit scilicet.

Note 136. That is, I fell on my face as if asleep. — Calvin.

10. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.

10. et ecce manus tetigit me, et movere me fecit super genui mea, et palmas, aut volas, manum mearum.

Note 137. Touched upon me; but the ב, beth, is superfluous. — Calvin.

In yesterday’s Lecture Daniel confessed himself astonished at the sight of the angel, and deprived of all inward strength. He afterwards adds, On hearing the sound of his words he threw himself on the ground; for this is the sense of the ninth verse, as we have just read it. He represents himself as being in a swoon and in the unconscious state which usually occurs when all our senses are paralyzed by excessive fear. While lying thus senselessly on the ground, Behold, he adds, hands touched me, and placed me upon my knees and the palms of my hands He mentions his being partially raised by the angel, not only through the sound of his voice, but by the touch of his hand. He implies that he was not yet raised to either the standing or sitting posture; he was only placed upon his knees with his hands upon the ground, this posture being the sign of his dejection. Thus he was partially relieved, and fear no longer seized upon either his mind or his limbs. From this passage we should learn that when prostrated by the voice of God, we cannot be restored otherwise than by his strength. We know the hand to be the symbol of strength. Unless God himself stretches out his hand to us, we shall always remain apparently dead. This is one lesson. The Prophet next adds the address of the angel to him, —

Daniel 10:11

Daniel 10:11

11. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.

11. Et loquutus est ad me, Daniel vir desideriorum intellige, attentus sis, ad verba quae loquor tecum et sta super stare tuum: quia nunc missus sum ad te. Et cum loqueretur mecum sermonem hunc, steti tremens, vel, trepidus

He here relates how he was strengthened, by the angel’s exhortation. He now begins to raise himself from his former position, and the angel now orders him to raise his drooping spirits, and calls him a man greatly beloved We have previously discussed this word, which some refer to Daniel’s zeal, and take it passively, because he was inspired with a most invincible ardor through anxiety for the common welfare of the Church. I rather incline to the opposite view, thinking him so called through the force of his desires, because he was dear and precious to God. By This epithet the angel wished to animate the holy Prophet, and to calm and quiet his mind for listening to what he so ardently expected. Understand, therefore, he says, or attend to, the words which I shall speak to thee, and stand upright. Some translate it, in thy station, but “station” does not refer to the position of the body. I have already shewn how the Prophet was not now quite prostrate; his face was towards the earth, while he was supported by his hands and knees; and we now perceive him raised another step. This doctrine is profitable to us, because many think themselves utterly neglected and deserted by God, unless they immediately regain their mental rigor. But God does not all at once restore to life those whom he has rendered all but lifeless, but he conveys new life by degrees, and inspires the dead with fresh animation. We perceive this to have been done in Daniel’s case. Therefore I am never surprised when God raises us gradually by distinct steps, and cures our infirmity by degrees; but if even a single drop of his virtue is supplied to us, we should be content with this consolation, until he should complete what he has begun within us. Lastly, this passage unfolds to us how God works in his servants, by not rendering them perfect all at once, but allowing some infirmity to remain until the completion of his own work.

Daniel afterwards adds, When he heard this address, he stood up. We here observe the effect and fruit of the angel’s exhortation, as Daniel no longer needed to support himself on his hands and knees. He could stand upright, although he adds, he remained trembling Although thus erect in body, he was not entirely free from feelings of dread; and, though he stood upon his feet, he was not yet relieved from all trepidation, even at the angel’s command. This confirms my previous remark — God leaves in his servants some signs of fear, to remind them of their infirmity; they venture to raise themselves by hope above the world, but they do not forget they are but dust and ashes, and so restrain themselves within the bounds of humility and modesty. It now follows: —