Daniel 8:15–18

Daniel 8:15

Daniel 8:15

15. And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man.

15. Et factum est cum videram ego Daniel visionem, et quaererem intelligentiam, ecce stetit coram me quasi aspectus, vel species, viri.

Daniel again confirms his original statement. But before he descends to the interpretation, he makes a preface concerning the faithfulness and certainty of the oracle, lest the Church should hesitate to embrace his utterance as really proceeding from God. In doing this, he uses no artifice as rhetoricians do; but God wished to stir up both him and all the pious to meditate upon this prophecy, the knowledge of which was then so peculiarly necessary and useful. He says, therefore, when he sought the understanding of this vision, there appeared to him a form like that of a man Now God had anticipated this desire of the Prophet, by the answer which the angel received from Christ, who in reply had partly explained the sense of this vision. Now Daniel, finding himself anticipated by God who did not wait for his inquiry, gathers courage, and trusting in God’s readiness to furnish an answer, he wishes to learn the matter more clearly; not that he was altogether ignorant of the subject, but he did not yet perceive with sufficient clearness what was useful to himself and the whole Church. We see then, how the answer of Christ only afforded him a taste of the vision, and only urged him forwards towards the full comprehension of it. Many are immediately satisfied with but moderate information, and as soon as they understand a portion of any subject, they reject every addition, and many too often settle down at the first elements, and their obstinacy prevents that complete knowledge which is necessary. Daniel therefore shews himself to be far distant from such fastidiousness, as he was rendered more attentive by hearing from Christ’ lips the rea1 object of the vision. When I was attentive 1 sought to understand it, says he, behold! there stood before my face (or near it) like the aspect of a man We ought probably to interpret this passage of Christ, who is now called like a man, as formerly. (Daniel 7:13.) For he had not yet put on our flesh, so as to be properly entitled to the name of a man; but he was here like a man, because he wished to allow the holy fathers a taste from which they might understand his future coming as Mediator, when he should put on human nature as God manifest in flesh:. (1 Timothy 3:16.) Thus Daniel speaks suitably as before when he says, Christ appeared to him under the aspect of a man But this adds to the same purpose, —

Daniel 8:16

Daniel 8:16

16. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.

16. Et audivi vocem hominis in Ulai et clamavit, et dixit, Gabriel, doce hane visionem.

Note 63. That is, between the two banks of the river. — Calvin.

He does not use the particle implying fitness, but says he heard the voice of a man, because he treats no longer of either a man or a figure, but of a voice. It is sufficient to say at once, he was like a man, not really so, but only under the image and appearance of one. Christ therefore appeared as a man, and is called one, since Scripture often records how angels often appeared under the form of men, and are called indiscriminately, either angels or men. (Judges 8:3, etc.) So in this place Daniel relates the appearance of a man, or the aspect of one, improperly indeed, but without any danger of mistake; for he afterwards admonishes the faithful, how this person was not clothed with the substance of flesh, but had only a human form and aspect. I heard then a human voice in the midst of the river We gather from this that the same person is here intended of whom mention was lately made, because he commands the angel; whence this can be referred to Christ alone.

Gabriel, says he, teach him. We observe the speaker from the midst of the river here commanding Gabriel, as if superior to him. For Gabriel as the name of an angel, is sufficiently known from other passages of Scripture; (Luke 1:19, 26;) and its etymology, “The strength of God,” is very suitable to this meaning. Without ally doubt, the angel here receives his commands from Christ. Thus, we see the supreme power and authority represented under the form and aspect of a man, as well as obedience portrayed in Gabriel, who discharges the duty enjoined upon him. From this Christ’s divinity is inferred, as he could not issue orders to angels, without either having special authority, or being God himself. But when the phrase “like a man” is used, we are taught his manifest superiority to man. And what does this imply? not angelic nature but divine. Christ by thus presenting himself under a human form, shews, by a kind of foreshadowing, how he would become a man, when the fullness of time arrived. Then he would really manifest himself as the head of the Church, and the guardian of the salvation of the pious. For he proves himself to have power over all angels, when he orders Gabriel to discharge the office of the Prophet’s instructor. We will put off the remainder.

Prayer Lecture 41

PRAYER.

Grant, Almighty God, since in these days the earth is full of defilement’s which pollute the sacred worship of thy name, as there is scarcely a corner of the world which Satan has not corrupted, and as thy truth is everywhere adulterated, that we may persevere and remain steadfast in our course of piety. May we always be attentive to that light which thou didst first set before us in the Law, and which shines upon us now more fully under the Gospel. May we never become plunged into that darkness in which we see the world wrapped up, and in which those who seem to be themselves most acute are still involved. Grant us always to follow that life which thou shewest us, until we arrive at that goal which thou hast set before us, and to which thou daily invitest us by thine only-begotten Son. — Amen.

Daniel 8:17

Daniel 8:17

17. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision.

17. Et venit ad stationem meam: et cum veniret territus sum, et cecidi super faciem meam: tunc dixit ad me, Intellige, fil hominis, quai ad tempus finis visio.

Note 64. Or, at the end of the vision. — Calvin.

I will not repeat what I have already explained. I will proceed with what I had commenced, namely, the Prophet’s need of instruction, because he could not understand the vision without an interpreter; wherefore the angel was ordered to explain his revelation of God more fully. But, before he narrates this, he says, he was frightened at the approach of the angel. Without doubt, this reverence was always present to his mind. Whenever he perceived himself called or taught by God, he was doubtless struck with fear; but here some special feeling is expressed, as God desired to influence his mind to set us an example, and to render us more attentive. Here Daniel explains his own mind to us, commending the magnitude and importance of the vision, lest we should read with carelessness what he will afterwards relate, and not treat the occasion with sufficient seriousness. For God used the angel as his servant to explain his intention to the Prophet; at the same time he inwardly touched his mind by his Spirit to show us the way, and thus he would not only train us to docility, but also to fear. He says, then, he was frightened and fell down This, as I have said, was usual with the Prophet, as it ought to be with all the pious. Paul also, in celebrating the effect and power of prophecy, says, if any unbelievers should enter into the assembly and hear a prophet speaking in God’s name, he would prostrate himself, says he, upon his face. (1 Corinthians 14:25.) If this happened to unbelievers, how great will be our troubles, unless we receive most reverently and humbly, what we know to have been uttered by the mouth of God? Meanwhile, we should remember what I have lately touched upon, — the importance of the present oracle as here commended to us by the Prophet; for he fell upon his face through his fright, as he will repeat in the next verse.

Nor is the following exhortation superfluous; understated, says he, O son of Adam It would be of little use to us to be moved and excited for a time, unless our minds were afterwards composed for hearing. For many are touched by fear when God appears to them; that is, when he compels them to feel the force and power of his sway; but they continue in their stupidity, and thus their fright is rendered profitless. But Daniel here makes a difference between himself and the profane, who are only astonished and by no means prepared for obedience. At the same time, he relates how his own excitement was effected by the assistance of the angel. The fear, then, of which we have lately made mention, was preparation for docility; but; this terror would have been useless by itself, unless it had been added, that he might understand We ought to understand how piety does not consist merely in acknowledging the fear of God, but obedience is also required, preparing us to receive with tranquil and composed feelings whatever we shall be taught. We ought diligently to observe this order.

It now follows: Because there shall be an end of the vision at a fixed time. Some join לעת-קף legneth-ketz, making the sense “at the end of the time,” קף ketz, in this sense being in the genitive case by way of an epithet, as the Hebrews commonly use it. They elicit this sense — the vision shall be for a prefixed time. But others prefer — the end of the vision shall be for a time. I think this latter sense is better, as the former seems to me forced. On the whole, it is not of much consequence, yet as that form of expression is the easier, namely, the end or fulfillment of the vision should be at a definite time, I had rather follow that interpretation. The angel asserts, then, that this was no vain speculation, but a cause joined with its effect, which should have its completion at a stated period. There shall be an end, then, of the vision in its time; meaning, what you now behold shall neither vanish away nor be destroyed, but its end shall happen when the time shall arrive which God has determined. קף, ketz, is often taken in this sense. Hence there shall be an end of the vision,; that is, the vision shall be completed when the fitting time shall arrive. We ought to bear in mind this exhortation of the angel, because unless we are certainly persuaded of the fixedness of anything when God speaks, we shall not be ready to receive whatever he pronounces. But when we are convinced of this saying, God never separates his hand from his mouth — meaning, he is never unlike himself, but his power follows up his word, and thus he fulfills whatever he declares; this becomes a sure and firm foundation for our faith. This admonition of the angel ought to be extended generally to the whole of Scripture, since God does not throw words into the air, according to the common phrase. For nothing happens rashly, but as soon as he speaks, his truth, the matter itself and its necessary effect, are all consistent. It follows: —

Daniel 8:18

Daniel 8:18

18. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright.

18. Et cum loqueretur mecum, sopitus corrui super faciem meam in terram, et tetigit me, et restituit me super stationem meam.

Note 65. Some translate, “approached me,” an interpretation which is tolerable. — Calvin.

Note 66. Verbally, “upon my standing,” as in old French, “en mon estre.” — Calvin.

The Prophet repeats what he had said, namely, how he had been frightened by the magnitude of this vision; meanwhile, he was raised up by the angel, lest he should remain in that state of stupor. Yet these two clauses must be noticed: Daniel was astonished at the outset, for he could not otherwise be sufficiently composed to listen to the angel’s voice; but at the same time another clause is added, stating, the angel set him upright in his place. Whenever God addresses us, we must necessarily be subject to fear and dread, to produce humility, and to render us docile and obedient. Fears the true preparation for obedience; but, as we formerly said, another feeling ought to follow; namely, as God has previously prostrated and cast us down, he will also raise us up, thereby preparing us for listening; and this disposition cannot arise except our minds are sedate and composed. The Prophet then expresses both these states of mind here. This, as I have said, is common to all the pious; but a peculiarity is noticed here, lest the readers of the vision should become torpid, and receive it carelessly; for they ought to collect all their senses, conscious of their inability to understand it, unless the fear of God should precede, and thus form the mind for obedience. While he was speaking with me, therefore, I fell into a swoon with my face upon the ground; that is, I lay astonished, and he touched me. I have already stated the opinion of others, that the angel approached him, but it is only tolerable. He now adds: —