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Three things remain to be explained by us in expounding the Fourth Beast. First of all, Three horns were taken away from its face; Secondly, The little horn, which rose among the ten, appeared with human eyes; Thirdly, It spoke magnificently, or uttered swelling words. With regard to the three horns, it is sufficiently evident from the testimony of the angel that they were three kings; not because this ought to be referred to persons, as I yesterday disproved, but because the Romans were accustomed to send to each province, rulers like kings who there exercised the supreme authority. Those who extend this prophecy to the end of Christ's Kingdom, think that a dispersion which happened about three or five hundred years after the death of Christ is intended; but they are greatly mistaken. Clearly enough the whole strength of the Roman Empire was exhausted and the provinces gradually cut off, till it became a kind of mutilated body; but we yesterday showed the incorrectness of any explanation of this oracle, except concerning the state of the Church at the first Advent of Christ and the preaching of the Gospel. At that time, it is well known, nothing had been subtracted from the boundaries of the Empire. For Julius Caesar was formidable not only to the Gauls, but also to the Germans; and besides this, the affairs of the East were at peace. After his death, although Octavius or Augustus had suffered two very destructive slaughters, especially under Quintilius Varus, who had been sent into Germany with a powerful army, yet he also extended the boundaries of the Empire, especially in the East. He also subdued the whole of Spain, where no commotion afterwards took place. As, therefore, at that period no province had been cut off from the Roman Empire, what is the meaning of the expression, Three horns were cut off and removed from the face of the beast? The solution is not, difficult. Only let us observe how the little horn is compared with the first stature of the beast. It first appeared with ten horns; when the little horn arose its figure was changed. The Prophet then says — a part of the horns was cut off, as the senate then ceased to create proconsuls. For we know how Augustus assumed to himself certain provinces, and he did this for the purpose of creating' presidents at his own will, and of constituting a strong force, ever at hand, should any one rebel against him. For he did not care so much about provinces as about an army, should any tumult arise. He was desirous, therefore, of throwing a bridle over them all, lest any one should dare to attempt a revolution. Whatever was thus added to the little horn was taken from the ten horns, that is, from the whole body, as the state of the monarchy was entirely changed. There is nothing forced in this exposition. We must also contend for a definite or fixed number being put for an uncertain one; as if the Prophet: had said — a part of the power of the beast was abstracted after the rising' of the little horn. Thus much for the first clause.

He now adds, The eyes in this small horn were like those of men; and then, it spoke mighty things, With respect to the eyes, this expression implies — the form of a human body was exhibited, because, the Caesars did not abolish the senate nor change at once the whole form of the government; but, as we yesterday said, they were content with power; and as to splendor, titles, and pomp, they readily left these to the consuls and the senate. If any one considers the manner in which those Caesars, who are doubtless intended by the little horn, conducted themselves, their conduct will appear like a human figure. For Julius Caesar pretended, although he was dictator, to obey the senate's authority, and the consuls asked the opinion of the senators, after the ancient manner. He sat in the midst, and permitted many things to be decreed without interposing his will. Augustus also abused the shadow of the tribunitial power only for the purpose of ruling the Empire. Thus he submitted to the consuls; and when he wished to be elected to that office, he became a candidate with the other competitors, and put on the white robe like a private citizen. Tiberius also was a great pretender, and while plotting schemes of tyranny, was neither open nor ingenuous in his plans. So also the eyes of a man appeared in the little horn, that is, after this change took place and the senate and people were deprived of their liberty. He who held the government of the republic was not formidable, as an entire beast, but was like a private man as to outward form.

The Prophet adds, The small horn had a loud sounding mouth For although, with the view of conciliating favor, the Caesars conducted themselves like men, we know how atrociously they threatened their enemies, and how imperiously they either hindered or committed whatever they lusted, as it seemed good to them. There was, then, a great difference between their mouth and their eyes. For, as we already said, the splendor and dignity of the empire was in the power of the consuls and senate at the beginning. Meanwhile, by insidious arts, the Caesars drew towards themselves the whole power, till no one dared to do anything, except at their bidding. Many interpreters explain this as blasphemy against God, and impiety; and the angel will touch upon this point at the close of the chapter. But; if we weigh the whole expression judiciously, what I say will appear correct, and the loud speaking here mentioned by the Prophet will signify, that pride with which the Caesars', were puffed up, imposing silence on all men and allowing no one to open their mouths contrary to their will. The Prophet's words are very well explained by this fact; for the three horns being removed from the ten, means some part of the empire was separated from the main body; then, the small horn being endued with human eyes, implies a kind of modesty, as the Caesars acted like private persons, and left outward show with the senate and people; and thirdly, when the mouth of the little horn spoke swellingly, trepidation seized upon all the Romans, and especially whoever enjoyed any reputation, hung upon the nod of the Caesars, who imposed the vilest slavery, and received the foulest and most shameful flattery from the whole senate. It now follows, —

9. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.

9. Videbam usque dum throni erecti sunt,¹ et Antiquus, senex, dierum sedit: vestimentum ejus quasi nix candidum et capillis captias ejus lana munda, solium ejus scintillae ignis, rotae ejus ignis ardens.

Daniel now relates how he saw another figure, namely, God sitting on his throne to exercise judgment. We shall see it afterwards concerning Christ, but Daniel now teaches only the appearance of God in his character of a judge. This was the reason why many persons extend this prophecy to the second Advent of Christ — an interpretation by no means correct, as I shall show more copiously in the proper place. But first it is worth while to consider here, why he says — the Ancient of days, meaning the eternal Deity himself, ascended the throne judgment. This scene seems unnecessary, because it is the peculiar office of God to govern the world; and as we know this cannot be done without upright judgment, it follows that God has been a perpetual judge from the creation of the world. Now, even a moderate acquaintance with the Scriptures shows how well this passage suits us by appealing to our senses; for unless God's power is made conspicuous, we think it either abolished or interrupted. Hence those forms of expression which occur elsewhere; as, "How long art thou silent, O Lord; and how long wilt thou cease from us?" (Psalm 13:1; Psalm 9:7, and elsewhere,) and — God ascends his throne — for we should not acknowledge him as a judge, unless he really and experimentally proved himself such. This then is the reason why Daniel says God himself was seated in judgment.

But before we proceed further, we must observe the sense in which he says — thrones were either erected or east down — for the word rvm, rum can be taken in either sense. Those who translate it, "Thrones were removed," interpret it of the Four monarchies already mentioned. But; for my part, I rather incline to a different opinion. If any one prefers explaining' it of these Monarchies, I do not contend with him, for that; sense is probable; and as far as the pith of the matter is concerned, there is not much difference. But I think the thrones or seats are here proceed to exhibit; the divine judgment, because the Prophet will immediately' represent myriads of angels standing before God. We know' how often angels are adorned with this title as if they were, assessors of Deity; and the form of speech which Daniel uses when he says, "The judgment was set," will also agree with this. He speaks here of assessors with the judge, as if God did not sit alone, but had councilors joined with him. In my opinion the most suitable explanation is, — thrones were created for the Almighty to sit on with his councilors; not implying his need of any council, but of his own goodwill and mere favor he dignifies angels with this honor, as we shall see immediately. Daniel therefore describes, after our human fashion, the preparations for judgment; just as if any king should go publicly forth for the purpose of transacting any business of moment, and should ascend his tribunal. Councilors and nobles would sit around him on both sides, not partaking of his power, but rather increasing the splendor of his appearance. For if the king alone should occupy the whole place, the dignity would not be so magnificent as when his nobles, who depend upon him, are present on all sides, because they far surpass the ordinary multitude. Daniel, therefore, relates the vision presented to him in this form; first, because he was a man dwelling in the flesh; and next, he did not see it for himself personally, but for the common benefit of the whole Church. Thus God wished to exhibit a representation which might infuse into the Prophet's mind and into those of all the pious, a feeling of admiration, and yet might have something in common with human proceedings. Thrones, therefore, he says, were erected; afterwards, the Ancient of days was seated. I have already expounded how God then began to seat himself, as he had previously appeared to be passive, and not to exercise justice in the world. For when things are disturbed and mingled with much darkness, who can say, "God reigns?" God seems to be shut up in heaven, when things are discomposed and turbulent upon earth. On the other hand, he is said to ascend his tribunal when he assumes to himself the office of a judge, and openly demonstrates that he is neither asleep nor absent, although he lies hid from human perception.

This form of speech was very appropriate for denoting the coming of Christ. For God then chiefly displayed his supreme power, as Paul quotes a passage from the Psalms, (Psalm 68:8, in Ephesians 4:8,) "Thou hast ascended on high." When the subject treated is the first coming of Christ, it ought not to be restricted to the thirty-three years of his sojourn in the world, but it embraces his ascension, and that preaching of the gospel which ushered in his kingdom;-this will be said again more clearly and copiously. Daniel appropriately relates how God was seated when the first advent of Christ is depicted, since the majesty of God shone in the person of Christ; for which reason he is called

"The invisible image of God and the character of his glory," (Hebrews 1:3;) that is, of the substance or person of the Father. God therefore, who had seemed for so many ages not to notice the world nor to care for his elect people, ascended his tribunal at the advent of Christ. To this subject the Psalms, from the 95th to the 100th, all relate — "God reigns, let the earth rejoice;" "God reigns, let the islands be afraid." In truth, God had not dwelt in complete privacy before Christ's advent; but. the empire which he had erected was hidden and unseen, until he showed forth his glory in the person of his only begotten Son. The Ancient of days, therefore, was seated

He now says, His raiment was white like snow the hair of his head was like pure wool. God here shows himself to his Prophet in the form of man. We know how impossible it is for us to behold God as he really exists, till we ourselves become like Him, as John says in his canonical epistle. (1 John 3:2.) As our capacity cannot endure the fullness of that surpassing glory which essentially belongs to God, whenever he appears to us, he must necessarily put on a form adapted to our comprehension. God, therefore, was never seen by the fathers in his own natural perfection; but as far as their capacities allowed, he afforded them a taste of his presence for the sure acknowledgment of his Deity; and yet they comprehended him as far as it was useful for them and they were able to bear it. This is the reason why God appeared with a white garment, which is characteristic of heaven; and with snowy hair, like white and clean wool. To the same purpose is the following: His throne was like sparks of fire, that is, like glowing fire; his wheels were like burning fire. God in reality neither occupies any throne, nor is carried on wheels; but, as I already said, we ought not to imagine God in his essence to be like any appearance, to his own Prophet and other holy fathers, but he put on various appearances, according to man's comprehension, to whom he wished to give some signs of his presence. I need not dwell longer on these forms of speech, though subtle allegories are pleasing to many. I am satisfied with holding what is solid and sure. It now follows: —

10. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

10. Fluvius² ignis fluebat, et exibat a praesentia ejus, vel a conspectu: millia millium³ ministrabant ei: et decies millia millium⁴ coram ipso stabant: judicium sedit, et libri aperti sunt.

Daniel proceeds with what he commenced in the former verse. He says a splendor or stream of fire; for nhr, neher, may be used in both senses, since nhr, neher, signifies both "to flow" and "to shine." Yet, since he previously spoke of splendor, the word "stream" will suit the passage very well; for a fiery stream issued from the presence of God, which both inundated and burnt up the land. Without doubt God wished to inspire his Prophet with fear for the purpose of arousing him the better, as we never sufficiently comprehend his majesty unless when humbled; and we cannot experience this humility without fear. This is the reason why God always shows something terrible when he appears to his servants, not merely to create astonishment, but to excite their fear and reverence. Hence God seems to have considered this point in this vision, when the stream took its rise from his appearance, even a river of flame. Afterwards he adds, numberless attendants stood before him. Without the slightest doubt, the Prophet here speaks of angels. He says there were thousands of thousands, or ten times a hundred thousand; and again, ten thousand times ten thousand, that is, ten thousand myriads. Here the numbers are not reckoned, but God signifies his having at hand the greatest forces obedient to his will, and far surpassing any armies which the greatest; and most powerful princes collect. This passage teaches us that angels were created for the purpose of receiving and executing the commands of God, and of being the ministers of God, as it were his hands in heaven and in earth. As regards numbers, no wonder many myriads are enumerated by the Prophet. Christ said,

"Can I not ask the Father and he will send a legion?" (Matthew 26:53.)

So, in this passage, Daniel says there were numberless angels under God's hand, and there was no need of collecting armies after the manner of princes, since they are always present and intent on obedience. Thus they immediately fulfill all his commands, as angels run swiftly throughout heaven and earth. We also perceive the supreme power of the Almighty denoted here, as if the Prophet had said — God is not like a king or a judge merely by title, but he possesses the greatest and most unlimited power; he has myriads of satellites ever at hand for the purpose of fulfilling and executing his supreme will. And in this sense he says, they stood before him. He uses the word for ministry or service, and afterwards, adds, to stand. For ministers cannot always render their service as quickly as their rulers desire. But the angelic method is different. Not only were they prepared to obey, but in a moment they understand what God wishes and commands without needing time for compliance. We see even the greatest princes cannot immediately carry out their decrees, because their ministers are not always at hand. But there is no necessity for dwelling longer upon angels. Daniel adds, The judgment was fixed, and the books were opened. Although God alone is eminent and conspicuous above the angels, and the height of their glory and dignity does not obscure the supreme empire of the Almighty, yet, as we have formerly said, he deems them worthy of the honor of being placed as councilors on each side of him, and that for the sake of illustrating his own majesty. For we have stated that nobles do not sit at the side of monarchs to diminish his majesty or to attract it to themselves, but rather to reflect the magnitude and power of the monarch more fully. This is the reason why the Prophet joins angels with God, not as allies, but simply as his councilors.

I refer the phrase, the books were opened, to the preaching of the gospel. Although God was recognized in Judea, as it is said in the 76th Psalm, (Psalm 76:2,) yet this acknowledgment was but slight and involved in many figures. God was revealed through enigmas until Christ's coming; but then he manifested himself truly, just like opening books previously shut. There is therefore a contrast to be observed here between that obscure season which preceded the coming of Christ, and the clearness which now shines under the gospel. Because, therefore, God was plainly made known after the Sun of righteousness arose, according to the Prophet Malachi, (Malachi 4:2,) this is the reason why the books are now said to have been opened at that season. Meanwhile, we confess that God was not altogether hidden, nor did he speak from astonishment, but this is said comparatively by the Prophet, as the books were opened whenever God openly appeared as the Judge, Father, and Preserver of the world, in the person of his only begotten Son. It afterwards follows: —

11. I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.

11. Videbam tunc, propter vocem⁵ sermonum grandium quos cornu proferebat, videbam usque dum occisa fuit bestia, et abolitum corpus ejus, et data fuit incendio ignis.

Since the presumptuous speaking of the little horn terrified the Prophet, he now says he was attentive in considering this portion. He next says, The beast was slain, and his body was consumed by the burning of fire. This ought clearly to be referred to the end of the Roman empire. For, from the time when foreigners obtained the mastery, the fourth beast ceased to flourish. The name was always retained, yet with great mockery of that ancient monarchy. I now omit all mention of Caligula, Nero, Domitian, and similar monsters. But when Spaniards and Africans acquired the absolute sway, can we call Rome any longer the mistress of the world? Surely this would be foolish indeed! To this very day the Germans also say they possess the Roman empire; but while the title of empire has passed to the Germans, clearly enough Rome is at this very day in slavery. For as to the Pope having erected his own throne there, this empire is unworthy of the name of monarchy; but whatever be our view of this point, for about 1500 years the Romans have been in bondage as slaves to foreign princes. For, after the death of Nero:, Trajan was his successor, and from that time scarcely a single Roman obtained the empire; and God branded it with the, most disgraceful marks of ignominy, when a swine-herd was created emperor, and that too by the lust of the soldiery! The senate retained its name till then; But if it pleased the soldiers to create any one a Caesar, the senate was immediately compelled to submit to their dictation. Thus, the Prophet with great propriety says, The beast was slain shortly after the promulgation of the gospel. Then the presumptuous speaking of the little horn was at an end, and the fourth beast was extinct about the same time. For then no Roman became an Emperor who claimed for himself any share of power; but Rome itself fell into disgraceful slavery, and not only foreigners reigned there most shamefully, but even barbarians, swine-herds, and cow-herds! All this occurred in fulfillment of what God had shown to his Prophet, namely, after the coming of Christ and the opening of the books, that is — after the knowledge which shone upon the world through the preaching of the gospel — the destruction of that fourth beast and of the Roman empire was close at hand.

Grant, Almighty God, whatever revolutions happen daily in the world, that we may always be intent on the sight of thy glory, once manifested to us in thy Son. May the splendor of thy majesty illuminate our hearts, and may we pass beyond the visible heavens, the sun, the moon, and every shining thing; and may we behold the blessedness of thy kingdom, which thou proposest to us in the light of thy Gospel. May we walk through the midst of the darkness and afflictions of the world, content with that light by which thou invitest us to the hope of the eternal inheritance which thou hast promised us, and acquired for us by the blood of thine only begotten Son. — Amen.

12. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.

12. Et reliquis bestiis abstulerant potestatum, vel dominationem. Et longitudo in vita data illis fuerat usque ad tempus at tempus.

Without doubt the Prophet refers to what ought to come first in order, as the empires of which he is speaking were extinct before the Roman. Hence these verbs ought to be taken in the pluperfect tense, because the power had been already removed from the other three beasts. For the Hebrews were, accustomed to repeat afterwards anything which had been omitted, and they do not always observe the order of time in their narratives. Thus, after he had said the fourth beast was slain and consumed by burning, he now adds what he had omitted concerning the remaining three, namely, their dominion had been take, from them. He adds also what is worthy of notice, Length, or continuance, in life was granted to them even for a time and a time. There are two different words used here, but they signify one and the same thing, namely, a convenient time. Here the Prophet understands how nothing happens accidentally, but all things are carried on in the world in their own time, as God has decreed them in heaven. Perhaps when the subject-matter of the discourse is length of life, it signifies the protracted period of these afflictions, as they should not pass away suddenly like clouds. Not only severe but lengthened trials are said to await the faithful, which must afflict their minds with weariness, unless the hope of a better issue propped them up. Thus, the Holy Spirit predicts how God would at length deliver his Church when he had exercised its patience for a length of time. From the rest of the beasts power was taken away. The copula in the word 'rkh, ve-arkeh, "and length," may be resolved in this way — "because length in life;" as if he had said, The trials by which the sons of God were to be oppressed should not be perpetual, because God had prescribed and defined a fixed period. A continuance, therefore, in life was granted to them, namely, for a time and a time. The copula may be treated as "an adversative particle" as if he had said, "although a continuance," that is, although the people should not immediately escape from those sorrowful cares which oppressed them, yet God's opportunity would at length arrive, that is, the time at which it pleased God to redeem his own Church. But the former exposition seems more genuine and more consistent, because length of time has its own limits and boundaries. There is also a contrast between, the words 'rkh, arkeh, "length," and zmn, zemen, "time," and dn, gneden, "time," because length or "prolonging" has reference to our perceptions; for when we are suffering pain, the greatest speed seems delay. Thus, any one in anxiety for an improved state of things counts every moment, and is so flagrant in his desires as to call the Almighty in question for any delay. As, then, the impatience of men is so great, when they are expecting with anxiety this freedom from adversity, the Prophet says, in the ordinary acceptation of the phrase, length of time was granted to the beasts; but he opposes a fit time; as if he had said — They act preposterously who thus indulge their own passions. Since God has fixed his own time, they require patience, and need not reckon the years; but this one thing must be concluded, when the Lord pleases he will not delay his help. This, therefore, is the full sense of the verse. It follows: —

13. I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.

13. Videbam in visionibus noctis: et ecce in nubibus⁶ coeli, vel coelorum, tanquam Filius hominus veniebat, et usque ad Antiquum dierum venit, et coram eo repraesentarunt.⁷

After Daniel has narrated how he saw God on the throne of judgment, openly exercising his power and laying open to the world what was formerly hidden from it, namely, his supreme authority in its government, he now adds the second part of the vision, As it were the Son of man appeared in the clouds. Without doubt this is to be understood of Christ, and the Jews, perverse as they are, are ashamed to deny it, although they differ afterwards about Christ. But the object of the vision was to enable the faithful certainly to expect the promised Redeemer in his own time. He had been endued with heavenly power, and was seated at his Father's right hand. Hence Daniel says, He was intent on these nightly visions. And this repetition is by no means superfluous, as it informs us of the Prophet's alertness when God shews himself present. Daniel expresses this fully in his own words, for he roused himself when he perceived important, and rare, and singular matters set before him. This attentive disposition of the Prophet ought to stir us up to read his prophecy without listlessness, and with awakened minds earnestly to derive from heaven true and sincere intelligence. I was, then, says he, attentive in visions of the night, and beheld as it were the Son of man. I have already said this passage cannot be otherwise taken than concerning Christ. We must now see why he uses the word "like" the Son of man; that is, why he uses the letter k, ke, the mark for likeness. This might be twisted in favor of the folly of the Manichees, who thought Christ's body to be only imaginary. For, as they wrest the words of Paul, and pervert their sense, that Christ was in likeness as a man, (Philippians 2:7.) so also they may abuse the Prophet's testimony, when Christ is not said to be a man but only like one. With respect to Paul's words, he is not speaking of the essence of his human nature, but only of his state; for he is speaking of Christ being made man, of his condition being humble and abject, and even servile. But in the passage before us the reason is different. For the Prophet says, He appeared to him as the Son of man, as Christ had not yet taken upon him our flesh. And we must remark that saying of Paul's: When the fullness of time was come, God sent his Son, made of a woman. (Galatians 4:4.) Christ then began to be a man when he appeared on earth as Mediator, for he had not assumed the seed of Abraham before he was joined with us in brotherly union. This is the reason why the Prophet does not pronounce Christ to have been man at this period, but only like man; for otherwise he had not been that Messiah formerly promised under the Law as the son of Abraham and David. For if from the beginning he had put on human flesh, he would not have been born of these progenitors. It follows, then, that Christ was not a man from the beginning, but only appeared so in a figure. As also Irenaeus⁸ says: This was a "prelude," he uses that word. Tertullian also says: "Then the Son of God put on a specimen of humanity."⁹ This was a symbol, therefore, of Christ's future flesh, although that flesh did not yet exist. We now see how suitably this figure agrees with the thing signified, wherein Christ was set forth as the Son of man, although he was then the eternal Word of God.

It afterwards follows, He came to the Ancient of days This, in my judgment, ought to be explained of Christ's ascension; for he then commenced his reign, as we see in numberless passages of Scripture. Nor is this passage contrary to what the Prophet had previously said — he saw the Son of man in the clouds. For by this expression he simply wishes to teach how Christ, although like a man, yet differed from the whole human race, and was not of the common order of men; but excelled the whole world in dignity. He expresses much more when he says, in the second clause, He came even unto the Ancient of days For although the Divine Majesty lay hid in Christ, yet he discharged the duty of a slave, and emptied himself, as Paul says, (Philippians 2:7.) So also we read in the first chapter of John, (John 1:14,) Glory appeared in him as of the only begotten Son of God; that is, which belongs to the only begotten Son of God. Christ, therefore, thus put off his glory for the time, and yet by His miracles and many other proofs afforded a clear and evident; specimen of his celestial glory. He really appeared to Daniel in the clouds, but when he ascended to heaven, he then put off this mortal body, and put on a new life. Thus Paul also, in the sixth chapter to the Romans, says, he lives the life of God, (Romans 6:10;) and other phrases often used by our Lord himself agree very well with this, especially in the Evangelist John, "I go to the Father." "It is expedient for me to go to the Father, for the Father is greater than I," (John 16:7; John 14:28;) that is, it is expedient for me to ascend to that royal tribunal which the Father has erected for me by his eternal counsel, and thus the whole world will feel the supreme power to have been entrusted to me. Now, therefore, we understand the full meaning of the Prophet's words.

But as there are many fanatics who wrest what has been said of the person of the Mediator, as if Christ were not the true God, but had a beginning from the Father at some definite period of time, we must observe how the Prophet's expression are neither the human nor the divine nature of Christ properly speaking, but a Mediator is here set before us who is God manifest in flesh. For if we hold this principle that Christ is described to us, not as either the word of God, or the seed of Abraham, but as Mediator, that is, eternal God who was willing to become man, to become subject to God the Father, to be made like us, and to be our advocate, then no difficulty will remain. Thus he appeared to Daniel like the Son of man, who became afterwards truly and really so. He was in the clouds, that is, separated from the common lot of mankind, as he always carried with him some marks of deity, even in his humility. He now arrives as the Ancient of days, that is, when he ascends to heaven, because his divine majesty was then revealed. And hence he says, It is expedient for you, for me to go to the Father, because the Father is greater than I. (John 14:28.) Christ here detracts nothing from his deity, but as his nature was not known in the world, while his divine majesty lay hid in the form of a servant, he calls the Father simply God; as if he had said, If I remain with you upon earth, what would the presence of my flesh profit you? But when I ascend to heaven, then that oneness which I have with the Father will become conspicuous. When, therefore, the world shall understand that I am one with the Father, and that the Deity is one, the hope of all the pious will become more firm and unconquered against all temptations; for they will know themselves to be equally under the protection of both God and man. If, therefore, Christ were always dwelling upon earth, and had borne witness a thousand times to his being given to us by his Father as the guardian of our salvation, yet there always would have been some hesitation and anxiety. But when we know him to be seated at his Father's right hand, we then understand him to be truly God, because all knees would not be bent before him, unless he had been the eternal God. We must hold that passage of Isaiah, (Isaiah 42:8,) As I live, saith the Lord, my glory I will not give to another. As, therefore, God's glory can never be transferred to either man or any other creature, the true unity and nature of God necessarily shines forth in the human nature of Christ, for every knee is bent before him. Now, therefore, we understand the sense in which the Prophet says, Christ came as the Son of man, that is, like a man, even to the Ancient of days For after Christ had passed through the period of his self-abasement, according' to Paul, (Philippians 2:7,) he ascended into heaven, and a dominion was bestowed upon him, as the Prophet says in the next verse. This passage, then, without the slightest doubt, ought to be received of Christ's ascension, after he had ceased being mortal man. He says, He was represented before God, namely, because he sits at his right hand. It follows, —

14. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

14. Et ei data fuit potrstas, et gloria, vel decus, et regnum: et omnes, populi, nationes, et linguae ci servient: potestas ejus potestas seculi, aeterna, quae non auferetur, et regnum ejus non corrumpetur.¹⁰

The Prophet; confirms and explains more clearly in this verse what he had said in the former one. For we may collect from it how the personage previously mentioned arrived at the Ancient of days, who is God, namely, because power was given to him. For although Christ truly ascended into heaven, (Matthew 28:18,) yet we ought clearly to weigh the purpose of his doing so. It was to acquire the supreme power in heaven and in earth, as he himself says. And Paul also mentions this purpose in the first and second chapters of the Ephesians. (Ephesians 1:21; Ephesians 2:7.) Christ left the world and ascended to the Father; first, to subdue all powers to himself, and to render angels obedient; next, to restrain the devil, and to protect and preserve the Church by his help, as well as all the elect of God the Father. So, therefore, Daniel now proceeds with what he formerly said concerning the approach of Christ to God. Thus the madness of those who argue against Christ; being true and eternal God, because he is said to have come to the Ancient of days, is refuted. First of all, as we have said, this is understood of the person of the Mediator; next, all doubt is taken away when the Prophet adds, Power was given unto him. Behold, therefore, a certain explanation. We will not say it was bestowed with relation to his being, and being called God. It was given to him as Mediator, as God manifest in flesh, and with respect to his human nature. We observe how well all these things agree, when the Prophet here says, The chief power was given to Christ We must hold therefore its reference to that manifestation, because Christ was from the beginning the life of men, the world was created by him, and his energy always sustained it, (John 1:4;) but power was given to him to inform us how God reigned by means of his hand. If we were required to seek God without a Mediator, his distance would be far too great, but when a Mediator meets us, and offers himself to us in our human nature, such is the nearness between God and us, that our faith easily passes beyond the world and penetrates the very heavens. For this reason therefore, All power, honor, and kingdom was given to Christ. He adds also, All nations shall serve him, that is, they may serve him; for the copula ought to be translated thus, — That all nations, people, and tongues should serve him. We have shewn how this ought properly to be understood of the commencement of the reign of Christ, and ought not to be connected with its final close, as many interpreters force and strain the passage. Meanwhile we must add, that the events which the Prophet here narrates are not yet complete; but this ought to be familiar to all the pious, for whenever the kingdom of Christ is treated of, his glory magnificently extolled, as if it were now absolutely complete in all its parts. It is not surprising, if according to the frequent and perpetual usage of Scripture, the Prophet should say power was given to Christ, to subdue all people, nations, and languages to himself, as it is said in Psalm 110:1, — Jehovah said to my Lord, Sit thou on my right hand, until I make thy enemies the footstool of thy feet. We see, then, how Christ was raised to his own empire to govern his Church in the name and with the power of his Father, while at the same time many enemies rise up against him. Still the obstinacy of the devil and of all impious men continues, although Christ governs heaven and earth, and is the supreme king before whom every knee is bent. We also know how marked the difference is between the beginning of his kingdom and its final completion. Whatever the meaning, this vision suits very well with many assertions of Christ, where he bears witness to the power given him by the Father. (Matthew 28:18, and elsewhere) He does not here speak of the last judgment, but is only teaching us, the object of his ascension to heaven.

This view the Prophet confirms by saying, his dominion is the dominion of an age, which is mot taken away, and his kingdom can never be corrupted or abolished. For by these words he teaches familiarly and openly, why Christ is the Supreme King, namely, for the perpetual government of his Church in this world. We ought to look up to heaven in very deed whenever the state of the Church is under consideration, since its happiness is neither earthly, nor perishable, nor temporary, though nothing sublunary is either firm or perpetual. But when the Prophet says Christ's dominion is eternal, he doubtless signifies the constant endurance of his monarchy, even to the end of the world, when he shall gather his people together to a happy life and an eternal inheritance. Although, therefore, celestial immortality is comprehended under these words, yet in a former passage the Prophet pointed out the perpetual existence of the Church in this world, because Christ will defend it, although daily subject to numberless causes of destruction. And who would not assert the almost daily perishing of the Church, if God did not wonderfully preserve it by the hand of his only begotten Son? Hence it is correct to understand the phrase, His kingdom shall be the kingdom of an age. And thus we receive no common consolation, when we see the Church tossed about amidst various fluctuations, and almost buried and devoured by continual shipwrecks, yet Christ is ever stretching forth his hand to preserve it, and to save it from every sorrowful and horrible species of destruction. It now follows, —

15. I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.

15. Succisus fuit spiritus meus mihi Danieli,¹¹ in medio corporis,¹² et visiones capitas mei terruerunt me.

16. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.

16. Accessi ad unum ex his qui aderant, et sciscitatus sum ex eo veritatum super his omnibus: et dixit mihi, et enarrationem sermonum patefecit mihi.

Daniel says, his spirit was either cut off or vanished, as if he suffered some mental deficiency. In this way God wished to communicate to his servant the magnitude of the vision. And he inspires us also with reverence for this vision, lest we should treat it coldly and commonly. But we ought to understand how God opens up to Daniel, his servant, and to us by his assistance and ministry, these mysteries which meaning; be otherwise comprehended by our human senses. For if Daniel, whom we know to have been a remarkable Prophet, felt his spirit to be so deficient and nearly vanishing away, surely we who as yet know so little of God's mysteries, nay, who have scarcely tasted their first rudiments, never can attain so great a height, unless we overcome the world and shake off all human sensations. For these things cannot be perceived by us unless our minds are clear and completely purified.

He says, therefore, in the first place, his spirit was cut off, or vanished, in the midst of his body; as if he had said he was almost lifeless and nearly dead. And he added, as reason, the visions of his head had frightened him No one can faint away — an event which sometimes happens — with-out a cause. When that terror called a panic seizes upon some persons, we observe how they become deprived of self-possession, and lie almost lifeless. But Daniel, to shew himself separate from such persons, says he was frightened or disturbed by visions of his head; as if he had said, he was not disturbed without occasion, but it was caused by the mystery of which the vision had been offered to him. He came to one of those standing by. He had said a short time before, ten thousand times ten thousand were at the right hand of the tribunal of God. Without the slightest doubt, the Prophet asked one of these angels. And here we must notice his modesty and docility in flying to some instructor, because he was conscious of his own ignorance and found no other remedy. At the same time, we are taught by the Prophet's example not to reject all visions, but to seek their interpretation from God himself. Although God in these days does not address us by visions, yet he wishes us to be content with his Law and Gospel, while angels do not appear to us, and do not openly and conspicuously descend from heaven; but, since Scripture is obscure to us, through the darkness in which we are involved, let us learn not to reject whatever surpasses our capacity, even when some dark veil envelops it, but let us fly to the remedy which Daniel used, not to seek the understanding of God's word from angels, who do not appear to us, but from Christ himself, who in these days teaches us familiarly by means of pastors and ministers of the gospel. Now, as a supreme and only Master has been given us from the Father, so also he exercises the office of teacher by his own ministers whom he set over us. (Matthew 23:8, 10.) Therefore, as Daniel approached the angel who was near him, so we are daily commanded to approach those who have been entrusted with the gift of interpretation and who can faithfully explain to us things otherwise obscure. Our confidence, too, ought to be increased by what follows directly: The angel spoke, and opened the interpretation of the words. Daniel here shews his modesty and humility not to have been in vain, as God commanded the angel to explain all obscurities. So, without doubt, Christ will at this time satisfy our prayers, if we are truly his disciples; that is, if, after those mysteries which surpass and absorb all our senses have terrified us, we fly to that order which he has prescribed for us, and seen from faithful ministers and teachers the interpretation of those things which are difficult and obscure, and entirely concealed from us.

Grant, Almighty God, since the faith of the fathers was supported by obscure shadows, by which thou didst wish it to be nourished, until thy Son was manifestly revealed to us in the flesh: Grant, I pray thee, at this day, after he has appeared to us as the best and most perfect teacher, and explained thy counsels to us similarly, that we may not be either so dull or so careless as to allow the great clearness of the manifestation of thyself offered us in the Gospel to escape from our grasp. May we be so directed towards life eternal, until after the performance of our course in this present life, and the removal of all obstacles which Satan places in our way, either to delay us or turn us aside, we may at length arrive at the enjoyment of that blessed life in which Christ., thine only begotten Son, has preceded us. May we thus be co-heirs with him, and as thou hast appointed him sole inheritor, so may he gather us unto the secure inheritance of a blessed immortality. Amen.