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In the last Lecture we explained how Christ confirmed the covenant with many during the last week; for he gathered together the sons of God from their state of dispersion when the devastation of the Church was so horrible and wretched. Although the Gospel was not instantly promulgated among foreign nations, yet Christ is correctly said to have confirmed the covenant with many, as the nations were directly called to the hope of salvation. (Matthew 10:5.) Although he forbade the disciples to preach the Gospel then to either the Gentiles or Samaritans, yet he taught them that many sheep were dispersed abroad, and that the time at which God would make one sheep-fold was at hand. (John 10:16.) This was fulfilled after his resurrection. During his lifetime he began to anticipate slightly the calling of the Gentiles, and thus I interpret these words of the Prophet, he will confirm the covenant with many For I take the word "many" here, rvym, rebim, comparatively, for the faithful Gentiles united with the Jews. It is very well known that God's covenant was deposited by a kind of hereditary right with the Israelites until the same favor was extended to the Gentiles also. Therefore Christ is said not only to have renewed God's covenant with a single nation, but generally with the world at large. I confess, indeed, the use of the word many for all, as in the fifth chapter of the Epistle to the Romans, and in other places, (Romans 5:19,) but there seems to be a contrast between the ancient Church, included within very narrow boundaries, and the new Church, which is extended over the whole world. We know how many, formerly strangers, have been called from the distant regions of the earth by the gospel, and so joined in alliance to the Jews as to be all in the same communion and all reckoned equally sons of God.

The Prophet now subjoins, He will make to cease the sacrifice and offering for half a week. We ought to refer this to the time of the resurrection. For while Christ passed through the period of his life on earth, he did not put an end to the sacrifices; but after he had offered himself up as a victim, then all the rites of the law came to a close. By the words "sacrifice and offering" the Prophet implies all ceremonies, a part being put for the whole; as if he had said, after Christ had offered up one eternal sacrifice, all the customary ceremonies of the Law were abolished; for otherwise Christ's death would have been superfluous, had he not put an end to all the old shadows of the Law. Although the sacrifices were continued for many years after Christ's death, yet we can no longer call them "legitimate," for no reason can be offered why the sacrifices of the Law should be pleasing to God, except their reference to that heavenly pattern which Moses saw on the mount. (Exodus 25:40.) Hence, after Christ had appeared and expiated all the sins of the world, it became necessary for all sacrifices to cease. (Hebrews 8:5.) This is the Prophet's intention when he says, Christ should cause the sacrifices to cease for half a week. He embraces two points at the same time; first, Christ really and effectually put an end to the sacrifices of the Law; and secondly, he proved it to the world in the preaching of the Gospel by his Apostles. We observe, then, the sense in which God testified by his Prophet the cessation of sacrifices after Christ's resurrection. The veil of the temple was then rent in twain; true liberty was proclaimed; the faithful might then feel themselves to be full grown men, and no longer subject to that government of childhood to which they had submitted under the Law.

The second clause of the verse now follows: we have read it before, but we now repeat it to refresh the memory. And over the extension, or expansion, of abominations he shall cause astonishment, or stupefaction; and even to consumption and determination he shall pour himself upon the desolator Some translate, It shall be poured or shall distill: we shall treat the words afterwards. The passage is obscure, and may be rendered in a variety of ways, and consequently interpreters differ much from each other. Some take knph, knaph, "a wing," for a "cherub;" then they change the numbers from singular to plural, and think the Prophet alludes to winged cherubim. This gives those who adopt this rendering a two-fold method of explaining it. Some say the abomination shall be above the wings, that is, the ark of the covenant, because the temple was profaned, and the abomination was so ruinous that it destroyed even the very cherubim. Others take it causally — the abominations shall be for the sake of the cherubim. But I leave these subtleties, as they do not seem to me to have any solidity. Others, again, follow the Greek version, as quoted by Christ in the 24th chapter of Matthew (Matthew 24) and elsewhere, although Christ seems rather to refer to the 12th chapter of our Prophet. But as these two passages refer to the same abomination, I will not insist on this point; I will only remark upon the translation of one word. Those who translate "the abominations of desolation" treat the words of Daniel too carelessly, for there is no grammatical dependence of one word on the other, or, technically speaking, no state of regimen The preferable opinion is that which considers the word "wing" to mean extremity or extension. Others, again, treat "extremity" as if it meant a state of despair; as if the angel had said, on account of the extremity of the abominations, as evils should accumulate upon evils without end till matters came to the last pitch of despair. Others, again, explain "the wing of abominations" more simply for the expansion itself, as if the angel had stated, the temple shall be openly profaned, and the pollution shall be apparent far and wide.

Interpreters differ again about the words msmm, rmesmem and smm, sem-em usually translated "make desolate," and "desolation." Some take the former transitively, and others as neuter; the latter signifies to destroy and lay waste, and also to wonder and be astonished. I think these two words ought to be used in the same sense; as if the Prophet had said, all shall be astonished at the extent of the abominations; when they shall perceive the temple worship, swept away as by a deluge, then they shall be mightily astonished. He afterwards adds the calamity which commenced when God shewed the pollution of the temple shall distill or pour itself upon him who is astonished We will treat the occurrence itself to enable us to understand the sense of the words better. I have no hesitation in stating God's wish to cut off all hope of restoration from the Jews, whom we know to have been blinded by a foolish confidence, and to have supposed God's presence confined to a visible temple. As they were thus firmly persuaded of the impossibility of God's ever departing from them, they ought to be deprived of their false confidence, and no longer deceive themselves by such flattering hopes. Thus the temporary pollution of the temple was shewn by Ezekiel. (Ezekiel 10:18.) For when the prophets constantly proclaimed the approach of their enemies to destroy both the city and temple, the greater part of the people derided them. In their opinion this would overthrow all their confidence in God, as if he had been false to his word, in promising them perpetual rest on Mount Zion. (Psalm 132:14.) Here Ezekiel relates his vision of God sitting in the temple — he then vanished, and the temple was deprived of all its glory. This was but temporary.

But we are now treating of a profanation of the temple, which should prove, if I may use the phrase, eternal and irreparable. Without the slightest doubt, this prophecy was fulfilled when the city was captured and overthrown, and the temple utterly destroyed by Titus the son of Vespasian. This satisfactorily explains the events here predicted. Some consider the word "abominations" to be used metaphorically, and to signify the overthrow of the city; but this seems to me forced. Others explain it of the statue of Caligula erected in the temple; and others again, of the standard of Tiberius, who ordered the eagles to be placed on the pinnacle of the temple. But I interpret it simply of that profanation which occurred after the gospel began to be promulgated, and of the punishment inflicted upon the Jews when they perceived their temple subject to the grossest forms of desecration, because they were unwilling to admit the only-begotten Son of God as its true glory. Others, again, understand the impious doctrines and superstitions, as well as the perverse errors with which the priests were imbued. But I think the passage marks generally the change which took place directly after Christ's resurrection, when the obstinate impiety of the people was fully detected. They were then summoned to repentance; although they had endeavored to extinguish all hope of salvation through Christ, yet God stretched forth his hand to them, and tried whether their wickedness was curable or not. After the grace of Christ had been obstinately rejected, then the extension of abominations followed; that is, God overwhelmed the temple in desecration, and caused its sanctity and glory to pass utterly away. Although this vengeance did not take place immediately after the close of the last week, yet God sufficiently avenged their impious contempt of his gospel, and besides this, he shews how he had no longer need of any visible temple, as he had now dedicated the whole world to himself from east to west.

I now return again to the explanation of the words separately. The angel says, Upon the extension of abominations, astonishment, or astonishing; for some think it an adjective, and others a substantive; but the meaning is, all should be stupefied, or astonished. I do not altogether object to the meaning already referred to — namely, rendering the word "wing" as "extremity;" for the sense will then be — when the abominations come to their height or extremity; and the sense is the same, if we use the word "expansion." God intends to shew us the extensive range of the pollutions,. — upwards, downwards, and all around, they should obscure and bury the temple's glory. Hence on account of the extremity or expansion of abominations there shall be astonishment, for all shall be amazed. The angel seems to oppose this stupor to pride; for the Jews were thoroughly persuaded of God's being strictly bound to themselves, and of the impossibility of his being torn away from his own temple where he had fixed his eternal dwelling-place. He predicts the approach of this amazement instead of their supine security.

He adds next, And unto consumption., klh keleh, signifies "end" and "perfection," as well as "destruction." I take it here for consumption or destruction. It shall flow even unto astonishment I have already remarked upon the words implying this astonishment; slaughter, or something like it, ought to be understood before the verb. There is no doubt at all about the Prophet's meaning. He says this slaughter should be like a continual shower, consuming the whole people. He speaks of the people as astonished by their calamities, and deprived of all hope of escape from them; for the slaughter shall flow forth upon the astonished people. Meanwhile he shews how foolishly the Jews indulged in pride and how fallaciously they flattered themselves in supposing the Almighty permanently attached and bound to themselves and their visible temple. The slaughter shall flow forth even to consumption, meaning, until the whole people should perish. He adds also another noun, even to a determined end We have already unfolded the meaning of this noun. Here the Prophet explains the cause of that eternal distinction which the Almighty had determined and decreed to be irrevocable.

The tenth chapter now follows, which Daniel introduces as a preface to the eleventh and twelfth. He relates the manner in which he was affected, when the last vision was presented to him. This he briefly explains as referring to events about to occur until the advent of Christ; and then he extends it to the final day of the resurrection. God had previously predicted to his Prophet the future condition of the Church from its return from Babylon to the advent of Christ, but in the eleventh chapter he more distinctly and clearly points with the finger to every event, as we shall perceive in proceeding with our comments. In this chapter Daniel assures us that the prophecies which he is about to discuss are worthy of more than ordinary attention; when the angel appeared, he was immediately affected with sorrow and grief; then he was one moment astonished, and the next cast down by the secret instinct of the Spirit; he lay like a dead man, till he was restored again and again by the angel of God. We shall observe these points as we proceed. He first says —

1. In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

1. Anno tertio Cyri regis Persarum sermo revelatus fuit Danieli, cujus nomen Beltsazar, et veritas sermo,¹ et tempus magnum,² et intellexit sermonem, et intelligentia ei fuit in visione.

We observe the Prophet by no means content with the usual method of address, for the purpose of stirring up the attention of the pious, and of assuring them how worthy of special notice are the prophecies which follow. He marks the time, the third year of King Cyrus, as the Jews were then forbidden by a new edict to build their temple, although liberty to do so had been previously granted to them. He says, "a word" was made known to him, and he adds, the word was true, although the time was long. The time is treated more at length in the next verse. By saying, a word was manifested to him, he is thought to distinguish this prophecy from others, as it was not offered to him by either a dream or a vision. He uses the word mr'h, merah, a "vision," at the end of this verse, but I do not see why the noun "word" should be taken in so restricted a sense. Interpreters, again, seek for a reason why he mentions his own name as Belteshazzar; some think it celebrates some honor to which he was raised; others treat it as commending the superiority of his abilities, as the name implies — descended from heaven; while others bring forward various conjectures. I have no hesitation in stating Daniel's wish to erect some illustrious monument of his vocation among the Medes, Persians, and Chaldeans. There, most probably, he was usually called Belteshazzar, and the name Daniel was almost buried in oblivion, and so he wished to testify to his being no stranger to the people of God, although he suffered a foreign name to be imposed upon him; for we have already seen the impossibility of his avoiding it. I therefore think the Prophet had no other intention than to render this prophecy notorious throughout all those regions in which he was well known under the name of Belteshazzar. Besides this, he wished to testify to his fellow-countrymen that he was not entirely cut off from the Church through being called Belteshazzar by the Chaldees; for he was always the same, and while banished from his country, was endued with the Spirit of prophecy, as we have previously seen. As the name of Daniel was almost unknown in Chaldea, he wished to make known the existence of both his names.

It now follows, And there is truth in the word Daniel here commends the certainty of the prophecy, as if he had said, I bring nothing before you but what is firm and stable, and whose actual performance the faithful ought confidently to expect. There is truth in the word, says he; meaning, there was no room for doubting his assertions, for he had been divinely instructed in events which should be fulfilled in their own time. I understand what follows to mean, although the time should be long. Some of the Rabbis take tsv', tzeba, for the angelic hosts, which is quite absurd in this place. The word signifies "army" as well as an appointed time, but the exposition which they thrust upon the passage cannot stand its ground. The particle "and," as I think, must here be taken adversatively, in the sense of "although." Thus the Prophet proclaims our need of calmness of mind, and patient endurance, until God shall really complete and perform what he has verbally announced. This feeling ought to be extended to all prophecies. We know how ardent are the dispositions of men, and how hastily they are carried away by their own desires. We are compelled, therefore, to curb our impetuosity, if we wish to make progress in the school of God, and we must admit this general principle: If a promise should tarry, wait for it; for it will surely come, and will not delay. (Habakkuk 2:3) Here Daniel affirms in a special sense, the time will be long this would restrain the faithful from rushing headlong with too much haste; they would command their feelings, and remain tranquil till the full maturity of the period should arrive.

He afterwards adds, He understood the vision; by this assertion he confirms the prophecy which he is about to explain, and thus assures us of his not uttering anything either perplexed or obscure. He also induces all the pious to hope for the exercise of the same understanding as he had himself attained; as if he had said, I know what God wished; he has explained to me by his angel various events which I will now set forth in their own order; let every one peruse these prophecies attentively and reverently, and may God grant him the same gift of understanding, and lead him to certain knowledge. The information conveyed by the Prophet belongs to all the pious, to deter them from sluggishness and despair. At the first glance this teaching may appear very obscure, but they must seek from the Lord that light of manifestation which he deigned to bestow upon the Prophet himself. It now follows, —

2. In those days I Daniel was mourning three full weeks.

2. Diebus illis ego Daniel dedi me luctui tribus hebdomadibus dierum.

3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

3. Panem deliciarum³ non comedi: et caro et vinum non intravit in os meum: et unguendo non fui unctus donec impletae sunt tres hebdomades dierum.

We gather from this passage why the angel appeared to the Prophet in the third year of Cyrus. He says, he was then in the greatest sorrow; and what was the cause of it? At that period we know an interruption of the work of rebuilding the temple and city to have taken place. Cyrus was gone to a distance; he had set out for Asia Minor, and was carrying on war with the Scythians. His son Cambyses was corrupted by his couriers, and forbade the Jews to proceed with the rebuilding of their city and temple. The freedom of the people might then seem in vain. For God had promised the Jews in glowing language a return to their country with their standards unfurled. Besides this, we know the splendid language of the prophets respecting the glory of the second temple. (Isaiah 52:12; Haggai 2:9, and elsewhere.) When thus deprived of all opportunity of rebuilding their temple, what could the Jews determine except that they had been deluded after returning to their country, and God had made a shew of disappointing expectations which had turned out a mere laughing-stock and deception? This was the cause of the grief and anxiety which oppressed the holy Prophet. We now understand why he mentions the third year of Cyrus, as the circumstances of that period, even at this day, point out the reason of his abstinence from all delicacies.

He says, He was in affliction for three weeks of days The Hebrews often use the phrase weeks or times of days for complete periods. Very possibly, Daniel uses the word "days" here, to prevent a mistake which might easily occur through his so lately speaking of weeks of years. The distinction is thus more clearly marked between the seventy weeks of years previously explained, and these three weeks of days here mentioned. And the angel appears to have dwelt purposely on the completion of these three weeks, as this was the third year of King Cyrus's reign. He says, He did not eat delicate bread, and he abstained from flesh and wine, implying his practice of uniting fasting with mourning. The holy Prophet is here represented as freely using flesh and other food, while the Church of God remained in a state of tranquillity; but when there was danger, lest the few who had returned home should be diminished, and many were still suffering at Babylon those grievous calamities to which they were subject during their exile from neighboring enemies, then the Prophet abstained from all delicacies. In the beginning of this book, he had stated the contentment of himself and his companions with bread, and pulse, and water for meat and drink. This statement is not contrary to the present passage. There is no necessity to fly to that refinement, which allows an old man to use wine, which he never touched in his youth and the flower of his age. This comment is far too frigid. We have shewn, how at the beginning of his exile the only reason for the Prophet's abstaining from the delicacies of the palace, was the desire of preserving himself free from all corruption. For what was the object of the king's designing shrewdness in commanding Daniel and his companions to be treated thus daintily and luxuriously? He wished them to forget their nation by degrees, and to adopt the habits of the Chaldeans, and to be withdrawn by such enticements from the observance of the law, from the worship of God, and from the exercises of piety. When Daniel perceived the artful manner in which he and his companions were treated, he requested to be fed upon pulse, he refused to taste the king's wine, and despised all his dainties. His reason, therefore, concerned the exigencies of the times, as I then pointed out at full length. Meanwhile, we need not hesitate to suppose, that after giving this proof of his constancy, and escaping from these snares of the devil and of the Chaldean monarch, he lived rather freely than frugally, and made use of better bread, and fresh, and wine than before. This passage, then, though it asserts his abstinence from flesh and wine, need not imply actual fasting. Daniel's method of living was clearly after the common practice of the Chaldeans, and by no means implies the rejection of wine, or flesh, or viands of any kind. When he says, he did not eat delicate bread, this was a symbol of sorrow and mourning, like abstinence from flesh and wine. Daniel's object in rejecting delicate bread and wine during those three weeks, was not merely the promotion of temperance, but suppliantly to implore the Almighty not to permit a repetition of those sufferings to his Church under which it had previously labored. But I cannot here treat at any length the object and use of fasting. I have done so elsewhere; even if I wished to do so, I have no time now. To-morrow, perhaps, I may say a few words on the subject, and then proceed with the rest of my observations.

Grant, Almighty God, since thou settest before us so remarkable an example in thy holy Prophet, whom thou didst adorn in so many ways that he wrestled to even extreme old age with various and almost innumerable trials, and yet was never mentally broken down: Grant us to be endowed with the same untiring fortitude. May we proceed in the course of our holy calling without the slightest despondency through whatever may happen. When we see thy Church upon the brink of ruin, and its enemies plotting desperately for its destruction, may we constantly look for that liberty which thou hast promised. May we strive with unbroken courage, until at length we shall be discharged from our warfare, and gathered into that blessed rest which we know to be laid up for us in heaven, through Christ our Lord. — Amen.

We yesterday stated the reason why Daniel abstained from flesh and wine for three weeks. It was the sorrowful and depressed condition of the Church while the Jews were prohibited from building their Temple. We have stated the fallacious views of those who think him to have been always so abstemious in the flower of his age. Though he lived on bread and pulse, it was only for the purpose of remaining pure without any leaning towards the habits of the Chaldees, as it was the king's design to withdraw both himself and his companions from God's people, as if they had originally sprung from Chaldea. That, therefore, was but a temporary reason. But he now states, He had not tasted delicate bread, that is, made of fine flour, and had not tasted either wine or flesh, during the time in which the building of the Temple had been impeded. We must diligently notice this; for many celebrate fasting as if it were a principal part of the worship of God. They think it an act of obedience peculiarly pleasing to God. But this is a gross error, since fasting by itself ought to be treated as a matter unimportant and indifferent. It deserves no praise unless with reference to its object. Now the objects of fasting are various; the principal one is this, to enable the faithful suppliantly to deprecate God's wrath with the solemn testimony of their repentance, and to stimulate each other to more fervor in their prayers. Ordinary daily prayers do not require fasting; but when any great necessity presses upon us, that exercise is added by way of help, to increase the alertness and fervor of our minds in the pouring forth of prayer. For this reason the Scriptures often connect fasting with sorrow, and Daniel here follows the usual practice. We perceive then the reason of his rejecting all delicacies in meat and drink, through his desire to withdraw himself entirely from all hindrances, and to become more intent upon his prayers. I now touch but briefly upon fasting, because I cannot stop on casual passages like these. We should notice, however, how foolishly and absurdly fasting is observed in these days among the Papists, who think they have discharged that duty by eating but once in the day, and abstaining from flesh. The rule of fasting among the Papists is, to avoid flesh and not to partake of either supper or dinner. But real fasting requires something far different from this, namely, perfect abstinence from all delicacies. For Daniel extends this fasting even to bread. He says, He did not taste wine, meaning he abstained from all wine. Then, as to the word "flesh," he does not mean only that of oxen, or calves, or lambs, or fowls, or birds in general, but all food except bread is included under the term flesh. For Daniel did not trifle childishly with God, as the Papists do at this day, who feed without any religious scruple on the best and most exquisite viands, so long as they avoid flesh. This appears more clearly from the statement — he did not eat pleasant bread, that is, made of fine flour or the very best of the wheat. He was content with plain bread to satisfy his necessities. This abundantly proves the superstition of those who distinguish between flesh, and eggs, and fish. Now, fasting consists in this — the imposition of a bridle upon men's lusts, eating only sparingly and lightly what is absolutely necessary, and being content with black bread and water. We now understand how fasting in this and similar passages is not taken for that temperance which God recommends to us throughout the whole course of our lives. The faithful ought to be habitually temperate, and by frugality, to observe a continual fast; they ought not to indulge in immoderate food and drink, and in luxurious habits, lest they should debilitate the mind and weaken the body by such indulgences. As a mark of mourning and an exercise of humility, the faithful may impose upon themselves the law of fasting beyond their ordinary habits of sobriety, when they feel any sign of God's wrath, and desire to stimulate themselves to fervor in prayer, according to our former statements, and to confess themselves in the face of the whole world guilty before the tribunal of God. Such was Daniel's intention in not permitting himself to taste pleasant bread, or to drink wine, or to eat flesh. It now follows, —

4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

4. Die vicessima quarta mensis primi, ego fui super ripam fluvii magni, nempe Hidekel.⁴

Daniel now narrates the acceptance of his prayers, because all angel appeared and instructed him in the future condition of the Church. Without the slightest doubt, the fasting already described was a preparation for prayer, as we have stated before, and as we may gather from many passages of Scripture, especially from the assertion of Christ, where he says, the demon could not be cast out except by prayer and fasting. (Matthew 17:21.) Daniel, therefore, did not abstain from all food, and wine, and luxuries, with the view of rendering any obedience to God, but of testifying his own grief: then he was anxious to rouse himself to prayer, and by that mark of humility, to prepare far better for repentance. He says now — on the twenty-fourth day of the first month — meaning March, the first month of the Jewish year — he stood on the bank of the great river, namely, the Tigris. The word yd, yid, is metaphorically used for the bank, and interpreters are agreed in identifying Hiddekel with the Tigris. Geographers state the name of this river to be in some places, and especially near its fountain, Digliton, which answers to the common Hebrew name Hidekel. Without doubt, this river is called Phison by Moses, since the Tigris has three names among profane nations. Its usual name is Tigris, and in one part of its course it becomes the Hidekel, and has also the names of Pasitigris and Phasis, which is equivalent to Phison. The Prophet relates, his standing on the bank of this great river It is uncertain whether he was then in that part of the world, or whether God set before him the prospect of the river, as we have seen elsewhere. I rather incline to the opinion of his being rapt in the prophetic spirit, and obtaining vision of the river, and not to his being really there. Possibly, that province might have been placed under his government in the course of the great changes which took place in those times. While Belshazzar lived, he could not have been at Susan, and so we were compelled to explain his former language by the prophetic rapture. And as to the present passage, I shall not quarrel with the opinion of any one who supposes Daniel to have dwelt in that district, but, as I have stated before, I think it most probable, that this spectacle was offered to the holy Prophet when far distant from the river's bank, and only able to behold it in commenced his abstinence from flesh, and food, and all pleasant viands, and then relaxed his fast for three weeks, as he here marks the date on the twenty-fourth day. But I leave this doubtful, through the impossibility of ascertaining the point with certainty. Let us now proceed, —

5. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

5. Et levavi oculos meos, et vidi, et ecce vir unus indutus lineis, vestibus scilicet, et lumbi ejus accincti auro Uphaz.

6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

6. Et corpus ejus sieut tharsis, et facies ejus quasi lampades ignis: et brachia ejus, et pedes ejus quasi conspectus aeris politi,⁵ et vox sermonum ejus quasi vox multitudinis.⁶

As to the word Uphaz, some think it to be a pearl or precious stone, and they take the word ktm, kethem, which precedes it, for pure gold. Others take uphaz adjectivally, for pure gold. I do not suppose it to be an epithet, but I rather subscribe to the view of those who understand it as the proper name of a place, because this view is in accordance with the phraseology of the tenth chapter of Jeremiah. There is another opinion which is unsuitable. Uphaz is said to be derived from the noun Phaz, and is called "pure," the letter Aleph being redundant. The above mentioned passage of Jeremiah is sufficient to prove my assertion, that it signifies a certain region; and so some have translated it by ophir. The word trss, tharsis, is thought to mean chrysolite: some think it denotes the color of the sea, and then, by a figure of speech, take it generally for any sea. It is also said to mean sky-colored.

Daniel now begins to relate the manner in which the vision was offered to him. He says, when he stood on the bank of the river a man appeared to him, different from the common order of men. He calls him a man, but shews him to be endued, or adorned with attributes which inspire full confidence in his celestial glory. We have elsewhere stated, how angels are called men, whenever God wished them to put on this outward form. The name of men is therefore used metaphorically whenever they assumed that form by God's command, and now Daniel speaks after the accustomed manner. Meanwhile, some absurdly imagine angels to have been really men, since they assumed this appearance, and were clothed in a human body. We ought not to believe them to be really men, because they appeared under a human form. Christ, indeed, was really man, in consequence of his springing from the seed of Abraham, David, and Adam. But as regards angels, God clothes them for a single day or a short period in bodies, for a distinct purpose and a special use. Wherefore, I assert the gross error of those who suppose angels to become men, as often as they are corporeally visible in a human form. Still they may be called men, because Scripture accommodates itself to our senses, as we know sufficiently well. Daniel therefore says, he saw a man, and afterwards distinguishes him from the human race, and shews fixed and conspicuous marks inscribed upon him, which discover him to be an angel sent down from heaven, and not a mere earthly mortal. Some philosophize with subtlety on the word raised, as if Daniel so raised his eyes upwards as to be unconscious of all earthly objects; but this does not appear to me sufficiently certain. The Prophet wishes to impress the certainty of the vision; not only was his mind composed and collected, but he applied all his senses to the one object before him — the attainment of some consolation from God. The Prophet, therefore, denotes the earnestness of his desire, for when he looked round he found himself subject to many cares and anxieties. Again, with reference to the marks by which Daniel might infer the object of his vision to be neither earthly nor mortal, he first says, he was clothed in linen This kind of garment was common enough among the people of the East. Those regions are remarkably warm, and their inhabitants need not protect themselves against the cold, as we are necessarily compelled to do. They seldom wear woolen clothing. But on special occasions when they wish to use more splendid attire, they put on linen tunics, as we learn not only from many passages of Scripture, but also from profane writers. Hence I take this passage as if Daniel had said, the man appeared to him in splendid apparel. For vdym, bedim, is supposed not to mean common linen, but a more exquisite kind of fabric. This is one point.

He next says, He was girt with pure gold; that is, with a golden belt. The Orientals were formerly accustomed to gird themselves with belts or girdles, as their garments were long and reached almost down to the feet. Hence it became necessary for those who wished to move expeditiously to gird themselves with belts. When the angel appeared with raiment of this kind, the difference between himself and other men was displayed to the Prophet. Some refer the linen garment to the priesthood of Christ, and treat the girdle as an emblem of rigor. But these are mere refinements, and seem to me destitute of all reality. I therefore am content with the simple opinion on which I have touched, namely, this form of clothing distinguished the angel from ordinary mortals. But this will appear clearer from the following verse. For Daniel says, His body was sky-colored, or like the precious stone called beryl, of a golden hue Without doubt, the Prophet beheld something different from a human form, for the purpose of his clearly ascertaining the vision not to be a man, but an angel in the form of man. I leave the allegory here, although it proceeds throughout the whole verse. I am aware of the plausible nature of allegories, but when we reverently weigh the teachings of the Holy Spirit, those speculations which at first sight pleased us exceedingly, vanish from our view. I am not captivated by these enticements myself, and I wish all my hearers to be persuaded of this, — nothing can be better than a sober treatment of Scripture. We ought never to fetch from a distance subtle explanations, for the true sense will, as I have previously expressed it, flow naturally from a passage when it is weighed with maturer deliberation. He says, His face was like the appearance of lightning This, again, assured the Prophet of his being an more than earthly mortal. His eyes would lead to the same conclusion; they were like lamps of fire; then his arms and feet were like polished or burnished brass; lastly, the voice of his words was the voice of a tumult, or noise, or multitude. The sum of the whole is this, — the angel, though clad in human form, possessed certain conspicuous marks by which God separated him from the common crowd of men. Thus Daniel clearly perceived the divine mission of the angel, and God wished to establish the confidence and certainty of those prophecies which will afterwards follow in the eleventh chapter. Let us proceed:

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

7. Et vidi ego Daniel solus visionem, et viri qui erant mecum, non viderunt visionem, imo⁷ terror magnus irruit super eos, et fugerunt in latebras.⁸

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

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

8. Et ego relictus fui solus, et vidi visionem magnam hanc, et non fuit residuum in me robur⁹ atque etiam decor¹⁰ meus eversus fuit super me, in me, ad corruptiones¹¹ et non retinui vigorem.

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

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