Commentary on Daniel, Chapter 7 · Doctrines 1 · Question 29 – Question 35
Quest. 29. Of other prop…rties of this little horne.
1. It is called little. 1. which some applie to the Turke in respect of his small and obscure beginnings,Why the horne is called little. for Mahomet was of obscure and base parentage: Pappus, Osiander. 2. Some vnderstand it of the Pope, who at the first gaue himselfe titles of humilitie, as …ervus servorum, seruant of seruants. 3. Calvin vnderstandeth it of Iulius Cesaer, who refused to be called king, but Tribune of the people. 4. Some referre it to their Antichrist, which shall come in the ende of the world, qui ignobilis in obscuro loco nascitur, who should be very base, and borne in an obscure place. Hugo. But these seuerall opinions we before confuted, qu. 26. qu. 27. 5. Therefore this is better vnderstood of Antiochus Epiphanes, who is resembled to a little horne, because he was younger brother to Seleucus Philopator, and had no right to the kingdome, but it should hauehave descended vntounto Demetrius Seleucus sonne.
2. This little horne came vp among the rest. 1. Some vnderstand here,Why it is … among the rest. that inter ipsos & in terra eorum, &c. that this little horne or King shall come vp among the other kings, and in their land, Andreas ex Hugon. But how can he come vp among the tenne kings, seeing three are plucked vp before him to make a way for him. 2. Some hold that these te…e kings shall come in the ende of the world, and that this shall be the eleuenth, whome they suppose to be Antichrist. Hierom. Lyran. 3. But the meaning rather is, that it shall come vp among them, that is, be one of the tenne, Iun. and he shall come vp, as of himselfe, intruding and vsurping: for Antiochus Epiphanes had no right to the kingdome, beeing the yonger brother: yet, though he be one of the tenne, he may be said to be the eleuenth, as differing from all the rest: see the like, Apoc. 17. 11. The beast, that was, and is not, is euen the eight, and is one of the seauen.
3. This little horne had the eyes of a man. 1. They which applie it vntounto Antichrist, doe thereby insinuate, that he shall not be a deuill, as some thinke, but a man: though it be their opinion, that he shall be possessed of the deuill, who shall rule in him both in bodie and soule: the spirit of Sathan shall not be hypostatically ioyned vntounto him, as the Godhead in Christ, but Sathan shall dwell in him, as in those that are possessed, not tormenting him, but in stirring of him vp, and instructing him, and teaching him many hid things: thus Hierome. Hugo addeth further, that although Antichrist shall be conceiued of the seede of his parents, yet the deuill shall enter into the wombe of his mother, cuius virtute nascetur puer, by whose power the childe shall be borne: and so by these eyes they vnderstand the wonderfull knowledge, and magicall science, which shall be infused into him by Satan. But all these are mens fansies concerning Antichrist: in that he is said to hauehave the eyes of a man, an humane not diabolicall science is insinuated. 2. Pintus expoundeth the eyes of a man, of carnall wisdome, not spirituall. 3. Vatablus referreth it to the policie of the Turks. 4. Bullinger to the hypocrisie and subtiltie of the Pope. 5. Oecolampadius to both. 6. Calvin to the humanitie of the Emperours, that mad… themselues in outward shew, as one of the Senators, but tooke all authoritie from them. 7. But it is a true description rather of Antiochus Epiphanes: three properties are signified by these humane eyes: first, that he should make an outward shew of humanitie, intending nothing els but deceit and crueltie; then hereby his subtiltie and cunning is expressed; and thirdly his couetousnes and ambitious greedie desire. Iun. Polan.
4. He hath a mouth speaking presumptuous things. 1. that is, Antichrist shall make himselfe God, and shall faine himselfe to be the Messiah, Hugo. he shall speake great things, promise more then he can performe. Lyran. 2. Vatablus vnderstandeth it of the blasphemie of the Turke against God, and his Church: so Melancth. O…iand. 3. Bullinger of the blasphemies of the Pope. 4. Oecolampadius comprehendeth the blasphemies of them both: as the Turke denieth Christ to be the sonne of God, and saith he was not crucified, but an other for him: he preferreth his law, before either Moses, or Christs: So the Pope challengeth to be Christs Vicar in earth, that he can not erre, that he is the head and husband of the church, that he hath power to dispose of the kingdomes of the earth, and giuegive them to whome he will. 5. Calvin vnderstandeth the terrible threatnings of the Emperours of Rome against their enemies: who though they pretended humanitie, which is signified by their eyes, yet they were fierce and cruell.
5. But it is better vnderstood of the blasphemie of Antiochus, which he vttered against God and his people, as is extant in the histories of him, ….
30. Quest. Of the description of the glorious manner of Gods iudgement, expressed v. 9. to v. 15.
Here first is set forth the forme and manner of the iudgement it selfe, v. 9. 10. then the execution, v. 12. to v. 15. In the forme of iudgement foure things are described, 1. he which sate vponupon the throne. 2. the throne it selfe. 3. the assistants. 4. the processe in iudgement.
1. He which sate vponupon the throne is described by three essentiall properties. 1. his eternitie, he is called the Auncient of daies, which also sheweth his infinite wisdome, which is found in the auncient. 2. his authoritie, his garments were white: which Hugo applieth to Christs transfiguration in mount Tabor: but the white garment was a signe of authoritie, as Ioseph, when he was aduanced by Pharaoh, had a white garment put vponupon him. 3. by his haire, which was as pure wooll, is signified his innocencie and integritie in iudgement.
2. First it is said, that thrones were set, in the plural: which some read, thrones were cast downe, vnderstanding the thrones and kingdomes of the former beasts, Iun. Polan. Vatab. but it is better interpreted, thrones were set vp: as the 24. Elders had their seates about the throne, Apoc. 4. 4. these thrones were set as inferiour seates for the Lords assistants the Angels, which title of honour is vouchsafed vntounto them in Scripture, Calvin. then the throne of God is set forth by three properties; it is fierie, which sheweth that all things are manifest vntounto God: it hath wheeles, which signifieth the celeritie of Gods iudgements: and a fierie streame issued forth, which sheweth the power of Gods iudgements, which none can resist, no more then the course of a streame can be staied.
3. The Angels, as Gods assistants in this iudgement, are described, 1. by their number, thousand thousands, and ten thousand thousands, a finite number beeing taken for an infinite. 2. by their office, they are saide to minister vntounto God. 3. by their alacritie and readines, they stand before him, as readie at his becke to execute his will.
4. The processe is set forth, the bookes were opened; the bookes of eueryevery mans acts; as Princes in their iudgements hauehave bookes and euidence brought forth: not that God needeth any information, as terrene Iudges, but to shew the equitie of his iudgement.
2. The execution followeth, which is of two sorts, in iustice, in condemning the beasts, v. 11, 12. and in merciemercy, in setting vp the kingdome of his sonne Christ and his Church, v. 13, 14.
31. Quest. Whether the finall iudgement in the ende of the world be here described.
1. Some thinke that the forme of the finall iudgement of the world is here set forth, as they which either by the little horne vnderstand Antichrist, who (as they imagine) shall come in the ende of the world, as Lyran. Hug. and likewise they which by the fourth beast vnderstand the Romane Empire, or the Turks, as Bullin. Oecol. Osian. But seeing this vision, and that of the Image, c. 2. in effect is all one: as there the stone cut out without hands, that dashed the image in pieces, signifieth Christ in his first, not in his second comming: for that stone grew into a mountaine and filled the earth, but after Christ commeth to iudgement, his kingdome shall be at the full, it shall not afterward encrease: see this confirmed by other reasons, c. 2. qu. 55. So this iudgement here described must be referred vntounto Christs first comming. And if the fourth beast be the kingdome of the Seleucians, as is before prooued at large, then these thrones must be set, when that beast was destroied.
2. Burgensis is of opinion, that the first vision concerneth the first comming of Christ, when he dashed the image in pieces, in that all idolatrie of the Gentiles was abolished at his comming: but this he referreth to the finall iudgement, when all the kingdomes and Monarchies of the earth shall be destroied, and Christ onelyonly shall raigne. But Thoring taketh exception here to Burgensis, that all idolatrie was not abolished at Christs comming, seeing in many nations it continued long after Christs comming into the world, and yet in Asia, Africa, and some places of Europe is practised: This rather maketh against Burgensis, that seeing in this vision there is a description of the foure Monarchies, which were represented in that image, c. 2. that the same manner of iudgement by the comming of Christ, for the destruction of those Monarchies, is in both places signified.
3. Calvin misliketh that this place should be vnderstood of the second comming of Christ, and yet he holdeth this fourth beast to be the Romane Empire: both these can not stand together: for the Romane Empire was not iudged nor dissolued at the first comming of Christ.
4. Therefore by the iudgement of God here shewed in this manner to the Prophet, is better vnderstood the processe of the diuine iustice against these Monarchies, which were all dissolued before the first comming of Christ. In like manner is the iudgement of God described in the ouerthrow of Senacherib, which came against Ierusalem, Psal. 76… 9, 10. Thou didst cause thy iudgement to be heard from heauen, &c. when thou O Lord arose to iudgement, to helpe all the meeke of the earth. Iun. Polan.
5. But yet we so vnderstand here the iudgement of God vponupon these kingdomes at the first comming of Christ, as that it is also a type and figure of the finall iudgement: this iudgement beginneth at the first comming of Christ, Genevens. and shall be perfected at his second comming, when all the enemies of Christ and his Church vniuersally shall be destroied.
32. Quest. v. 9. Who is said to be the Auncient of daies, and how.
1. Some vnderstand here the person of the Father, because mention is made, v. 13. of the sonne of man, which approached vntounto the Auncient of daies, Polan▪ so also the ordinarie glosse taketh it: But Christ is there called the Sonne of man, in respect of his humane nature: as he is God, he is the Auncient of daies, from all eternitie, as God the Father is, as he is called the euerlasting father, Isa. 9. 6.
2. Some by the Auncient of daies, vnderstand Christ the Mediatour, Christus antiquus dierum introducitur, Christ is brought in as the auncient of daies, who is the lambe that was slaine from the beginning of the world, Oecolampad. But Christ as the Mediator God and man, is described afterward, v. 13. where he is called the Sonne of man, and approacheth to the auncient of daies: the Sonne of man then, and that Auncient of daies, are not all one.
3. Wherefore by the Auncient of daies, the euerlasting God is signified, Iun. the Father, Sonne, and holy Ghost, who were from all eternitie: for concerning the person of the Father, our Sauiour saith, My Father iudgeth no man, but hath committed all iudgement to the Sonne, Iob. 5. 22. So Hugo, Deus aeternus iudicabit, the euerlasting God shall iudge: not God the Father onelyonly by his sonne, as Osiand▪ but although the person of the Sonne onelyonly shall appeare, non deerit pater & spiritus sanctus, yet there shall not be wanting both the father, and the holy Ghost, Vatab.
4. God is said to be the Auncient of daies, both in respect of his eternitie, who was from the beginning before all time, and shall continue for euer, Iob. 36. 26. The number of his yeares can not be searched out: And of his wisdome it is said, Iob. 12. 12. Among the auncient is wisdome, and in the length of daies is vnderstanding.
33. Quest. How God was seene of Daniel, who is inuisible.
1. God in his inuisible nature, such as he is in his diuine essence, was neuer seene of any. The Apostle calleth God the King euerlasting, immortall, inuisible, 1. Tim. 1. 17. who dwelleth in light that none can attaine vntounto, whome neuer any man saw, neither can see, 1. Tim. 6. 16.
2. And yet, if God would not be seene at all, the Apostle would not hauehave said of Moses, that he saw him which is inuisible, Heb. 11. 27. God then did shew some visible signes of his presence vntounto his seruants, not beeing in deede any such thing as he appeared, as fire, or any such thing: but he reuealed himselfe, & induit varias formas pro captu hominum, &c. and put on diuers shapes according to mens capacitie, as it was fit for them to see God, and they were able to beare. Calv. Polan.
34. Quest. How iudgement is said to be set, seeing God is Iudge from euerlasting.
1. The Lord applieth himselfe to our weaknes and imbecillitie: for although the Lord be Iudge for euer, yet he doth not alwaies exercise iudgement: So then while the Lord suffereth the wicked to preuaile in the world, and deferreth their punishment, he seemeth vntounto men not to sit in iudgement: whereupon the seruants of God doe vtter these speaches, Psal. 10. 1. Why standest thou so farre off, and hidest thee? Psal. 13. 1. How long wilt thou forget me, O Lord?
2. But when the Lord sheweth himselfe, and sendeth forth his iudgements, then he seemeth to vsus to sit in his throne: as Psal. 7. 6. the Prophet saith, Arise O Lord in thy wrath, and list vp thy selfe against the rage of mine enemies: we doe not (so effectually) acknowledge God to be iudge, nisi vbi reipsa se talem ostenderit, as when he sheweth himselfe so in deede. Calv. Polan.
35. Quest. What the fire signifieth, which issued from the throne.
1. All things about the throne are fierie, to signifie that God is ignis consumens, a consuming fire: he shall as a fire consume his enemies round about, Hug. 2. It also signifieth, Iucem inaccessibilem, the light not to be attained vntounto, wherein God dwelleth, Pintus. 3. Deus voluit me…um incutere prophetae, God by this terrible vision would strike a feare & reuerence into the Prophet, Calvin. 4. As fire is bright and giueth light, so hereby is shewed, that all things are knowne vntounto God, and nothing can be hid from him: and that the iudgement of God shall be manifest to all the world. Perer. 5. His throne is compared to fire, propter zelum veritatis, for the zeale of the truth: he shall come to iudgement with zeale of iustice as hoat as fire, Lyran. 6. And as the fire hath two properties, it purifieth gold, and consumeth stubble: so God shall come as fire, vt malos puniat, bonos purget, to punish the euill, & to purge the good… glosse inter. 7. By the wheeles is shadowed forth, incredibilis pernicitas, his incredible swiftnes to iudgement, Polan. and they are fierie, quod eius accessus impediri …equit, because his comming can not be hindred, Oecolampad. 8. A fierie streame issued and came forth, wherein three things are signified, poenarum perpetuit as per fluvium, the perpetui…ie of the punishment of the wicked by the flood; acerbitas per ignem, the sharpnes thereof by the fire; potestas per rapidum motum, the power, in that it issueth, Hugo. like as the course of a streame can not be staied, Polan. 9. And three properties of the iudgements of God are here noted: they are constantissima, perlustrantia, pervadentia omnia, they are constant, as the flood alwaies runneth; they lighten all places, as the fire; and goe through eueryevery where, as a flood still issuing forth, and running along. Iun.