Daniel 8:26–27

Daniel 8:26

Daniel 8:26

26. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.

26. Et visio matutina, et vespertina, quae pronuntiata fuit, veritas est, Tu ergo obsigna, vel claude, visionem, quia ad dies multos, protenditur.

The angel again confirms the assertion that no part of this vision was shewn to the Prophet in vain, because not even the slightest portion of it should fail of its effect. The necessity of this method of confirming our faith is notorious, because, although the events may be well known to us, yet we cannot acquiesce in God’s word, unless he should testify so repeatedly to the truth of his assertions, and sanction by such repetition whatever appears to us ambiguous. When it becomes perfectly obvious that the angel discourses upon obscure events, and such as were utterly incredible at the time, it does not surprise us when he announces again, that the Prophet had seen nothing which God would not accomplish. This vision, therefore, says he, is truth. He calls it “the vision of the evening and morning,” because while the angel was treating of the six years and almost a half, he used this form of speech. And we said this was purposely expressed, lest any one should extend it to years or months, as some did; as if the angel had said, — Behold! by calculating single days up to six years and about a half, the completion of this prophecy when the Temple shall be cleansed, shall be accurately discovered. Again it is asserted, that the vision is certain, because God had computed day by day the time of the profanation of the Temple until the period of its cleansing. Do thou, therefore, says he, seal or close the vision, because it is for many days. It may surprise us why God should wish what he had explained to his servant to remain concealed. For Daniel was not instructed in futurity for his own private advantage, but for the common usefulness of the whole people. It seems, therefore, contrary to his office to be commanded to close up the vision, and to keep it in complete obscurity. But the angel means, if the greater part of the people should reject this prophecy, this formed no reason why Daniel should hesitate. Be thou, therefore, the guardian of this prophecy, as if God had deposited a treasure in the hands of his servant, and had said, “Pay no regard to any who despise this prophecy; many may deride thee, and others think thou art narrating fables, and very few will have confidence in thee but do not relax on this account, but faithfully guard this treasure,” since it is for many days; that is, although its effect is not immediately apparent, because God will suspend for some time the punishments of which entreats, and will not restore the Temple all at once, nor wrest His people immediately out of the hand of the tyrant. In consequence, then, of his deferring his judgments as well as his pity for many days, do thou close up this visions, that is, keep it to thyself, as if thou art alone. Thus God does not simply command his Prophet to be silent, or to conceal what he had learnt, but rather confirms him in his consistency, lest he should estimate this prophecy according to the ordinary opinions of his countrymen. And at the same time he shews, that though the Jews did not pay attention to what Daniel announced to them, yet nothing whatever should be in vain. It follows, —

Daniel 8:27

Daniel 8:27

27. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.

27. Et ergo Daniel deliquium passus, vel, fractus sum, et aegrotavi dies, et surrexi, feci opus regis, et obstupui propter visionem: neque intelligens.

Note 74. That is, for a time. — Calvin.

Note 75. That is, after I rose up. — Calvin.

Note 76. That is, I discharged my duty to which the king had appointed me. — Calvin.

Note 77. That is, there is no one who could understand. — Calvin.

Again, Daniel shews himself to have been so touched with the secret instinct of God, that he knew for certain this vision to have been divinely presented to him. For God wished so to affect his servant, that he might embrace with greater reverence what he both heard and saw. I have already referred to our want of attention in listening to God’s word as it deserves unless some kind of fear precedes it which may rouse our minds by some means from their torpor; but this prophecy had a special intention. In an ordinary case, God did not humble his servant; but by the disease which is here mentioned, he wishes to show how this prediction related to some event of serious magnitude. Daniel, therefore, states himself to have been astonished, as if suffering under some defect, and afflicted by disease This disease did not happen to the Prophet naturally, but it fell upon him in consequence of his being suddenly terrified. And he afterwards shews this, by saying, no one understood the prediction. Here, then, he admonishes all the pious, neither to hear nor read this narrative with carelessness, but to summon up their utmost attention, and to perceive that God here shews them things of the greatest importance, and which vitally concern their salvation. This forms a reason why Daniel ought to suffer dejection and to be afflicted by disease. He next says, he returned to the king’s business, meaning his ordinary occupation. We infer from this expression, the grievous error of those who think him to have been in Persia at this period, because he could not return to his duties, unless he were present in the king’s palace. But why is this added? To assure us that the Prophet was not drawn off from the duties which the king had assigned to him, although God had chosen him to perform the peculiar office of Prophet and teacher of his Church. This is a rare instance, and ought not to be drawn into a precedent, according to the usual phrase. Which of us, for instance, would be sufficient for those duties of political government assigned to Daniel, and also for those incumbent upon a pastor and teacher? But God made use of his servant Daniel in an extraordinary way, because he had many reasons for wishing him occupied in the king’s palace. We have previously seen how God’s glory was illustrated by his position, for Daniel admonished Belshazzar of his approaching death, when his enemies had already partially captured the city. And the utility of this was proved by Cyrus and Darius sparing the Jews. As long as the Chaldeans held the supreme power, Daniel was of no slight benefit to those miserable exiles; for even if he lived under cruel tyrants, yet he had some authority remaining, and this enabled him to alleviate many of the sufferings of his nation. God, therefore, was consulting the advantage of the whole people, when he desired Daniel to proceed in the course of his usual duties. Besides this, he wished to confer upon him the extraordinary gift of prophecy, an endowment, as I have said, peculiar to Daniel. It now follows, —