Commentaries on the rest of the Bible (~45 volumes)

26. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.

26. Et judicium, sedebit, et potestam ejus auferent ad dissipandum at perpendum,¹ usque in finem.

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. It now follows: —

27. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

27. Et regnum, et potestas, et magnitudo regni sub toto coelo dabitur populo sanctorum excelsorum. Regnum ejus regnum seculi, hoc est, perpetuum, et omnes potestates ei servient, atque obedient.

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 crazy² 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.

28. Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

28. Hucusque finis sermonis,³ mihi Danieli,⁴ multum cogitationes meae terruerunt me, et vilgus meus mutatus est super me, vel, in me, et sermonem servavi,⁵ in corde meo.

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. Another vision follows: —

1. In the third year of the reign of King Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.

1. Anno tertio regni Beltsazar Regnis, visio visa fuit, visio apparuit, mihi, mihi inquam Danieli postquam apparuerat mihi in principio.⁶

Here Daniel relates another vision, differing from the former as a part from the whole. For God wished to show him first what various changes should happen before Christ's advent. The second redemption was the beginning of a new life, since God then not only restored afresh his own Church, but as it were created a new people; and hence the departure from Babylon and the return to their country are called the second birth of the Church. But as God at that time afforded then only a taste of true and solid redemption, whenever the prophets treat of that deliverance, they extended their thoughts and their prophecies as far as the coming of Christ. God therefore, with great propriety, shows the Four Monarchies to His Prophet, lest the faithful should grow weary in beholding the world so often convulsed, and all but changing its figure and nature. Thus they would be subject to the most distressing cares, become a laughing stock to their enemies, and ever remain contemptible and mean, without the power to help themselves, under these constant innovations. The faithful, then, were forewarned concerning these Four Monarchies, lest they should suppose themselves rejected by God and deprived altogether of his care. But now God wished to show only one part to his Prophet. As the destruction of the Babylonian empire was at hand, and the second kingdom was approaching, this dominion also should speedily come to its close, and then God's people should be reduced to the utmost extremity. And the chief object of this vision is to prepare the faithful to bear patiently the horrible tyranny of Antiochus, of which the Prophet treats in this chapter. Now, therefore, we understand the meaning of this prophet, where God speaks of only two Monarchies, for the kingdom of the Chaldees was soon to be abolished: he treats first of the Persian kingdom; and next, adds that of Macedon, but omits all others, and descends directly to Antiochus, king of Syria. He then declares the prevalence of the most wretched confusion in the Church; for the sanctuary should be deprived of its dignity, and the elect people everywhere slain, without sparing even innocent blood. We shall see also why the faithful were informed beforehand of these grievous and oppressive calamities, to induce them to look up to God when oppressed by such extreme darkness. And at this day this prophecy is useful to us, lest our courage should fail us in the extreme calamity of the Church, because a perpetual representation of the Church is depicted for us under that calamitous and mournful state. Although God often spares our infirmities, yet the Church is never free from many distresses, and unless we are prepared to undergo all contests, we shall never stand firm in the faith. This is the scope and explanation of the prophecy. I will defer the rest.

Grant, Almighty God, since thou formerly didst permit thy servants to maintain their courage in the midst of so many and such heavy commotion, that we may reap the same edification from these prophecies: are since we have fallen upon the fullness of times, may we profit by the examples of the ancient Church, and by the pious and holy admonitions which thou hast set before us. Thus may we stand firm and unconquered against all the attacks of Satan, and the world, and the impious, and so may our faith remain impregnable, until at length we enjoy the fruit of its victory in thy heavenly kingdom, through Christ our Lord. — Amen.

I have written a short preface to this vision, which is here described for us in this eighth chapter, to enable you to comprehend its contents, and to perceive the object for which it was offered to the Prophet. As to the time, we must remember that the Prophet was informed of the victory of Cyrus and Darius while the Babylonian monarchy was still standing., and flourishing. Although Cyrus had already made great progress, and begun to lay waste the Chaldean territories, yet Belshazzar, as we have already seen, was carelessly enjoying his festivities. No one ever thought Cyrus would become the conqueror of so great a monarchy, for Belshazzar would not collect a great army to defend the boundaries of his kingdom. He thought he should repel all the endeavors of Cyrus as easily as possible; and the greater his violence the more King Belshazzar hoped to overthrow him. Now God wished to show his servant these future events. First of all, the immediate change is revealed; and next the calamity to follow ultimately is made known — -the calamity, I mean, of the Church under King Antiochus and his successors. The Prophet therefore says: —

2. And I saw in a vision; and it came to pass, when I saw, that I was at the Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.

2. Vidi in visione: et fuit cum videram, ut ego essem in Susan,⁷ quae est in Elam provincia. Vidi in visione, et ecce eram super fluvium Ulai.

3. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.

3. Et extuli oculos meos, et vidi: et ecce aries unus stabat coram fluvio,⁸ et ei cornua duo, et cornua erant excelsa, et unam excelsius altero, et excelsum hoc ascendebat retro.

Without any doubt, the Prophet here recognized a new empire as about to arise, which could not happen without Babylon being reduced to slavery. Hence it would tend in no slight degree to alleviate the cares of the pious, and to mitigate their sorrows, when they saw what they had previously thought incredible, namely, the approaching destruction of that horrible tyranny under which they had been so, cruelly oppressed. And if the liberty of returning to their country was not immediately granted to the people, it would be no small consolation to behold God's judgment against the Chaldeans as foretold by the prophets. We must now examine the Prophet's language. I have seen in a vision, says he. This word chzvn, chezon, a "vision," is added to show us that the ram of which mention is made was not seen by the eyes of the body. Hence this was a heavenly oracle, and ought to have raised the beholder above all human sensations, to enable him to discern from lofty watch-tower what was hidden from the rest of mankind. He did not see then what ordinary men might behold, but God showed in a vision things which no mortal senses could apprehend. He next adds, The vision was shewn to me, Daniel, and I happened, says he, when I saw it, to be in Shushan Some think Daniel to be then dwelling in Persia, bug this view is by no means probable; for who could persuade the holy Prophet of God, who had been led captive with the rest and was attached to the king of Babylon, to depart as if he had been entirely his own master, and to go into Persia when the Persians were then open enemies? This is not at all likely; and I wonder what can induce men to adopt this comment, so contrary to all reason. For we need not dispute about a matter by no means obscure if we weigh the Prophet's words, as he removes all doubt by saying he was in Shushan when he saw, that is, when he was caught up by the prophetic spirit beyond himself and above the world. The Prophet does not say he dwelt in Shushan, or in the neighborhood, but he was there in the vision only. The next verse, too, sufficiently shews him to have then been in Chaldean in the third year, he says, of the reign of King Belshazzar. By naming the king, he clearly expresses that he then dwelt under his power and dominion. It is clearly to be gathered from these words, without the slightest doubt, that the Prophet then dwelt in Chaldea. And perhaps Babylon had been already besieged, as we saw before. He says he was in the palace at Shushan I know not how I ought to translate this word, hvyrh, hebireh, as I see no reason for preferring the meaning "palace" to that of" citadel." We are sure of the nobility and celebrity of the citadel which was afterwards the head of the East, for all nations and tribes received from thence their laws, rights, and judgments. At the same time, I think this citadel was not then built, for its empire over the Persian territory was not firmly established till the successors of Cyrus. We may perhaps distinguish Shushan from Persia at large, yet as it is usually treated as a part of that kingdom, I will not urge the distinction. The country is, however, far milder and more fertile than Persia, as it receives its name from being flowery and abounding in roses. Thus the Prophet says he was there in a vision.

He afterwards repeats this I saw in a vision, and behold I was near the river Ulai The Latin writers mention a river Eulaeus, and as there is a great similitude between the words, I have no hesitation in understanding Daniel's language of the Eulaeus. The repetition is not superfluous. It adds certainty to the prophecy, because Daniel affirms it; not to have been any vanishing specter, as a vision might be suspected to be, but clearly and certainly a divine revelation, as he will afterwards relate. He says, too, he raised his eyes upwards This attentive attitude has the same meaning, as experience informs us how often men are deceived by wandering in erroneous imaginations. But Daniel here bears witness to his raising his eyes upwards, because he, knew himself to be, divinely called upon to discern future events.

He next subjoins, And behold a ram, stood at the bank of the river, and it had horns He now compares the empire of Persia and Media to a ram. It ought not to seem absurd that God proposed to his servant various similitude's, because his duty was to teach a rude people in various ways; and[ we know this vision to have been presented before the Prophet, not for his private instruction only, but for the common advantage of the whole people. I do not think we need scrupulously inquire why the Persian kings are called rams. I know of no valid reason, unless perhaps to institute a comparison between them and Alexander of Macedon and his successors. If so, when God, under the image of a ram, exhibits to his Prophet the Persian Empire, he does not illustrate its nature absolutely, but only by comparison with that of Alexander. We are well aware of the opposition between these two empires. The Persian monarchy is called "a ram," with reference to the Macedonian, which, as we shall afterwards see, bears the name of "he-goat" with respect to its antagonism. And we may gather the best reason for this comparison in the humble origin of the kings of Persia. With great propriety, then, Cyrus, the first ruler of this empire, is here depicted for us under the form or image of a ram. His "horn" produced a concussion through the whole earth, when no one expected anything to spring from a region by no means abounding in anything noble. And as to Alexander, he is called a "he-goat," with respect to the "ram," as being far more nimble, and yet more obscure in his origin. For what was Macedon but a mere corner of Greece? But I do not propose to run the parallel between these points; it is sufficient that God wishes to show to his Prophet and to the whole Church, how among the Persians, unknown as they were, and despised by their neighbors, a king should arise to consume the Median power, as we shall soon see, and also to overthrow the Babylonian monarchy. Behold, therefore, says he, a ram stood before the river, or at the bank of the river, since Cyrus subdued both the Medes and his grandfather, as historians inform us. Cyrus then rushed forth from his own mountains and stood at the bank of the river He also says, He had two horns. Here the Prophet puts two horns for two empires, and not by any means for two persons. For although Cyrus married the daughter of Cyaxares his uncle, yet we know the Persian empire to have lasted a long time, and to have supplied historians with a long catalogue of kings. As Cyrus had so many successors, by the two horns God doubtless showed his Prophet those two empires of the Medes and Persians united under one sovereignty. Therefore, when the ram appeared to the Prophet, it represented both kingdoms under one emblem.

The context confirms this by saying, The two horns were lofty, one higher than the other, and this was raised backwards The two horns were lofty; for, though the Persian territory was not rich, and the people rustic and living in woods, spending an austere life and despising all luxuries, yet the nation was always warlike. Wherefore the Prophet says this horn was higher than the other, meaning, than the empire of the Medes. Now Cyrus surpassed his father-in-law Darius in fame, authority, and rank, and still he always permitted Darius to enjoy the royal majesty to the end of his life. As he was an old man, Cyrus might easily concede to him the highest one without any loss to himself. With respect then to the following period, Cyrus was clearly pre-eminent, as he was certainly superior to Darius, whom Xenophon calls Cyaxares. For this reason, then, this horn was higher. But meanwhile the Prophet shews how gradually Cyrus was raised on high. The horn rose backwards; that is, "afterwards" — meaning, although the horn of the Median kingdom was more illustrious and conspicuous, yet the horn which rose afterwards obscured the brightness and glory of the former one. This agrees with the narratives of profane history: for every reader of those narratives will find nothing recorded by Daniel which was not fulfilled by the event. Let us go on: —

4. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.

4. Vidi arietem ferientem Occasum et Aquilonem, Septentrionem et Meridiem: et nullae bestiae consistebant coram ipso,⁹ et nemo eripiens e manu ejus,¹⁰ itaque fecit secundum arbitrium suum, et magnificatus est.

The Prophet, now shortly sketches the great success which should attend this double kingdom. He says, The ram struck all the nations towards the west, and north, and south. The Persian and Median territory lay to the east of Babylon and Egypt, Syria, Asia Minor, and Greece. This, without doubt, is extended to all the successors of Cyrus, who are recorded as having convulsed the whole world. Cyrus himself was shortly afterwards cruelly and basely slain, according to many historians, although Xenophon affirms that he died in his bed. But I have before warned you not to put your trust in that writer, although most excellent, since, under the image of that king, he wished to set before us an example of perfect manliness; and hence he brings him forward as discoursing on his deathbed, and exhorting his sons to kingly virtues. Whichever is the true account, Cyrus was clearly overtaken in the midst of his career. In this way God wished to chastise his insatiable cupidity, a vice in which he resembled Alexander. As to his successors, they excited such commotion in the whole world as to stir up heaven and earth. Xerxes alone said he could bind the sea with fetters! and we know the greatness of the army which he commanded; and this passage treats not only of one king, but of all those of Persia. As they obtained a dominion so far and wide, their ambition and pride always inflamed them, and there was no end to their warfare till they had subdued the distant boundaries of the world. We are acquainted too with their numerous attempts to destroy the liberty of Greece. All this the Prophet embraces in but few words. God also wished to give his Prophet a short glance into futurity, as far as such knowledge could be useful. I saw, then, says he, a ram, namely, a beast which possessed a double horn, representing the Medes and Persians united in the same sovereignty.

He struck the west, and the north, and the south, so that no beasts could stand before him. As the Persian kingdom is here depicted under the, image of a ram, all kings and people are called "beasts." Thus, no beast stood before him, and no one could deliver out of his hand It is well known, indeed, how Xerxes and others failed in their attacks, and how many wars the Monarchs of Persia attempted in which they were conquered by the Greeks; but still their conquerors were in no better condition, as they were compelled to seek peace like suppliants. So great became the power of the Persians, that they inspired all nations with fear. For this reason the Prophet says, he did according to his pleasure, not implying the complete success of these Monarchs according to their utmost wishes, for their desires were often frustrated, as we have already narrated on the testimony of historical evidence. Still they were always formidable, not only to their neighbors who submitted to their yoke, but to the most distant nations, as they crossed the sea and descended from Asia upon Greece. In the last word, he expresses this fact, — the ram became mighty. For the Persian king became the greatest of all Monarchs in the world, and it is sufficiently notorious that no one could add to his dignity and strength. It follows: —

5. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.

5. Et ego eram intentus,¹¹ ecce, inquit hircus caprarum venit ab Occasu,¹² super faciem totius terrae, neque tamen attingebat terram,¹³ et hirco cornu illustre erat inter oculos ejus.

6. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.

6. Et venit ad arietem, cui erant cornua duo,¹⁴ quem videram standem in ripa fluvii,¹⁵ et cucurrit, ad eum cum furore fortitudinnnis suae.

Here another change is shown to the Prophet, namely, Alexander's coming to the east and acquiring for himself the mighty sway of the Persians, as afterwards happened. With the view, then, of procuring confidence for his prediction, he says, he was attentive He doubtless dwells upon the reverence with which he received the vision to exhort us to the pursuit of piety, and also to modesty and attention. The Prophet, therefore, was not carried away in imagination by a dream which could be called in question; he knew this vision to have been set before him by God, and acknowledged his duty to receive it with modesty and humility. Wherefore, I was attentive, and behold a he-goat came forth from the west, says he. The situation of Macedon with respect to Persia must be noticed. As the Greeks were situated to the west, of Persia, the Prophet says, the he-goat came from the west, and went over the surface of the whole earth These words signify the very extensive dominion of Alexander, and the terror of surrounding nations. His arrival in Asia with a very insignificant army is well known. He thought 30,000 men sufficient, after he had been created their general by the States of Greece. Hence, the passage is to be understood not of numbers, but of the terror inspired on all sides; for, although he advanced with but a moderate force, yet he terrified the whole earth.

But he did not touch the ground, says he. This refers to his swiftness, for he rather flew than traveled either on foot or by sea, so incredible was his speed in this expedition. For if any one had galloped through regions completely at peace, he could not have passed through Asia more speedily. Hence a he-goat was shewn to the Prophet who did not touch the ground, that is, who was borne along with a rapid impulse, like that of lightning itself. And the goat had a horn, says he, between its eyes — a remarkable horn. We know how much glory Alexander acquired for himself in a short time, and yet he did not undertake the war in his own name, or on his own responsibility, but he used every artifice to obtain from the Grecian States the office of general-in-chief against the Persians, as perpetual enemies. We are well acquainted with the hostility of the Persians to the Greeks, who, though often compelled to retreat with great disgrace, and infamy, and loss of troops, still kept renewing the war, as they had abundance of men and of pecuniary resources. When Alexander was created general of the whole of Greece, he had a remarkable horn between his eyes; that is, he took care to have his title of general made known to increase his personal superiority. Besides, it was sufficiently prominent to constitute him alone general of the whole army, while all things were carried on according to his will, as he had undertaken the war. This, then, is the reason why the Prophet says, the horn was visible between the eyes of the goat It follows, It came to the ram, which had two horns; that is, it came against the king of the Medes and Persians. Cyrus also had seized on Babylon, and had subdued many kings, but two horns are assigned to the ram, since the Persian kings had united the Medes in alliance to themselves. Hence one he-goat with his horn, came against the ram which had two horns, and ran against it in the ardor of its bravery Thus the perseverance of Alexander is denoted, as he hastened so as to surpass all expectation by the speed of his arrival. For Darius continued in security, although he had collected a large army, but Alexander rushed forwards in the boldness of his strength, and surrounded the enemy by his celerity. It follows: —

7. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.

7. Et vidi appropin quantem ad arietem, et exasperantem seipsum¹⁶ et confregit duo cornua ejus, et non fuit virtus in ariete ad standum coram facie ejus et dejecit eum in terram,¹⁷ et calcavit eum: et non fuit qui erueret e manu ejus.

Here God shews to his Prophet the victory of Alexander, by which he subdued almost the whole east. Although he encountered many nations in battle, and especially the Indians, yet the name of the Persian empire was so celebrated in the world, that the dignity of others never approached it. Alexander, therefore, by conquering Darius, acquired nearly the whole east. God showed his Prophet the easiness of his victory under this figure. I looked, says he, when he approached the land Darius was fortified by both the distance of his stations and the strength of his fortifications; for many of his cities were impregnable, according to the common opinion of mankind. It was incredible, then, that the he-goat should approach the ram, surrounded as he was on all sides by such strong and such powerful garrisons. But the Prophet says he; approached the ram, and then, he exasperated himself against him This applies to Alexander's furious assaults. We are well acquainted with the keenness of his talents and the superiority of his valor; yet, such was his unbridled audacity, that his promptness approached rather to rashness than to regal bravery. For he often threw himself with a blind impulse against his foes, and it was not his fault if the Macedonian name was not destroyed ten times over. As, then, he rushed on with such violent fury, we are not surprised when the Prophet says he was exasperated of his own accord. And he struck the ram, says he. He conquered Darius in two battles, when the power of the Persian sway throughout Asia Minor was completely ruined. We are all familiar with the results of these hazardous battles, shewing the whole stress of the war to have rested on that engagement in which Darius was first conquered; for when he says, The ram had no strength to stand; and although he had collected an immense multitude, yet that preparation was available for nothing but: empty pomp. For Darius was resplendent with gold, and silver, and gems, and he rather made a show of these, luxuries in warfare, than displayed manly and vigorous strength. The ram, then, had no power to stand before the he goat. Hence, he threw him prostrate on the earth, and trod him down; and no one was able to deliver out of his hand. Darius, indeed, was slain by his attendants, but Alexander trod down all his glory, and the dignity of the Persian Empire, under which all the people of the east trembled. We are aware also of the pride with which he abused his victory, until under the influence of harlots and debauchees, as some report, he tumultuously set fire to that most celebrated citadel of Susa in the drunken fit. As he so indignantly trampled under foot the glory of the Persian monarchy, we see how aptly the events fulfilled the prophecy, in the manner recorded by all profane historians.

Grant, Almighty God, since thou desirest us to be tossed about amidst many and various convulsions, that our minds may always look upwards towards heaven, where thou hast prepared for us certain rest and a tranquil inheritance beyond the reach of disturbance and commotion. When the land through which we are on pilgrimage is in confusion, may we be so occupied during its storms, as to stand composed and grounded upon the faith of thy promises, until having discharged our warfare, we are gathered together into that happy rest, where we shall enjoy the fruit of our victory, in Christ Jesus our Lord. — Amen.