Commentary on Daniel, Chapter 2 · Questions · Question 62 – Question 64
62. Quest. How Christ is said to be the stone cut out without hands.
1. Augustine by this mountaine vnderstandeth the people of the Iewes, de quo monte exciditur, nisi de regno Iudaeorum? out of what mountaine is he cut, but out of the kingdome of the Iewes? Tractat. 9. in Ioann. but at what time Christ was borne, the kingdome of the Iewes beeing fallen into the hands of a stranger, when according to Iaakobs prophesie, the scepter was gone from Iudah, could not be compared to a mountaine.
2. Ambrose reading, in stead of the stone cut out of the mountaine (the mountaine cut out of the mountaine without hands) expoundeth it of the eternall generation of Christ of the father; mons de monte sine manibus, hoc est filius de patre sine aliquo creationis accessu, the mountaine cut of the mountaine without hands, that is the sonne of the father without any creation, &c. Sermon. 7. So also Iustinus Martyr vnderstandeth it of the eternall generation of Christ.Dialog. cum Tryphon. But Daniel here speaketh of a kingdome to be raised vp by God, it had then a beginning: but the kingdome of Christ as he is the sonne of God, had no beginning: this therfore must be vnderstood of Christs kingdom as he is the Mediatour both God and man.
3. Hyppolitus referreth it to Christs second comming, and that clause without hands, signifieth, secundum Christi adventum fore improvisum, that the second comming of Christ shal be sudden, &c. so also Osiander, it signifieth that Christ the rocke subito superventurum, shall come suddenly to iudgement: but this cannot be vnderstood of Christs second comming, as is before shewed, Qu. 51. because this stone after it is cut out shall grow into a mountaine, and fill all the earth: but the knowledge of Christ shall hauehave filled all the earth, before his second comming.
4. But most interpreters doe interpret it of the miraculous generation of Christ of the virgin Marie: so Hierome, Theodoret, Lyran. Vatab. and without hands, signifieth, sine operatione humana, without the helpe of man: and the virgin Marie is compared to a mountaine, propter excellentiam virtutum, because of the excellencie of her vertue. Pintus.
5. Bullinger putteth these together, vnderstanding by the word mountaine, partim locum excelsum, &c. partly the high place of heauen, partly the people of the Iewes, because he was borne of the virgin Marie, &c.
Contra. 1. But this cannot be so applied to the virgin Marie, for shee in no sense can be said to be a mountaine in respect of Christ, and he to be a small stone in respect of her: Marie was no waies greater then her sonne. 2. Although Christ was borne of Marie without the companie of man, yet his naturall generation was not altogether without the helpe of mankind, because he was borne of a woman: and therefore Iustinus better applieth these words to Christs eternall generation, which was altogether without hands: it was non humanum opus, sed diuinae voluntatis propositum, no humane worke, but the decree and purpose of the diuine will. 3. The words are not as they are vsually read, cut out without hands, but cut out of the mountaine (which is not in hands) that is, which stone is not at all guided or framed with hands: that is, Christs kingdome and gouernment is not administred by any humane policie: this is then to be vnderstood, not of the manner of Christs birth, but of the administration of his kingdome.
6. Wherefore the meaning is, he was cut out of the mountaine, that is, è coelis, & loco Dei altissimi, he was sent from heauen, from the place of the highest, Iun. Polan. divinitus missus est, he was sent from God, Calvin. And therefore it is here said, the God of heauen shall set him vp. Our blessed Sauiour also to the same purpose saith, Ioh. 3. 13. No man hath ascended to heauen, but he which descended from heauen, the sonne of man, which is in heauen.
63. Quest. In what sense Christ is compared to a little stone, and how it filled the earth.
1. Christ is resembled to a small stone in diuers respects. 1. in regard of his incarnation, in taking mans nature vponupon him, he abased himselfe, and made himselfe of no reputation, Philip. 2. 7.
2. His smalnes was in the opinion of the world, who made no reckoning of Christ, but dispised and contemned him, Isa. 53. 3. he is despised and reiected of men.
3. His life was poore, without any pompe or worldly glorie, he was hungrie, and thirstie, and others ministred to him of their substance, who giueth vntounto all abundantly.
4. He was small in respect of his small and little flocke, and of that small number which beleeued in him.
5. Likewise in regard of his bitter passion, and ignominious death, he seemed to be litle.
2. But yet the small stone encreased, and grew into a mountaine, filling the whole earth: 1. with the preaching of the Gospel, which was published through the world. 2. in illuminating the world with the knowledge of his truth. 3. with the fame of his miracles, which were spoken of wheresoeuer the Gospel was preached. 4. the Church of Christ encreased, and replenished the whole earth. Perer.
64. Quest. v. 46. Whether Nabuchadnezzer did well in bowing vntounto Daniel, and commanding odors to be offered vntounto him.
v. 46. And he bowed himselfe vntounto Daniel. 1. Some thinke that this was a ciuill adoration, as it is the vse in the East countrey for the subiects to adore and worship their prince: Bulling. but it is euident by the offering of incense, that it was a diuine honour which he gaue vntounto Daniel. Polan. Papp.
2. Caluin saith, quod ita se coram Daniele prostrauit, signum est pietatis, quod Deum reueretur, in that he doth thus postrate himselfe before Daniel, it was a signe of his pietie, that he reuerenced God. But it shewed superstition rather then pietie or true deuotion, to ascribe diuine honour vntounto a mortall man, and Caluin a little after confesseth, Danielem fuisse inconsiderate cultum, that Daniel was inconsiderately worshipped.
3. The Romanists doe iustifie this fact, that Nebuchadnezzar did no otherwise adore Daniel, then now they worship Saints: Emman. Sa. non tam Danielem, quam in Deo Danielem coluit, he did not so much worship Daniel, as God in Daniel, Pintus. Contra. but to offer incense and sacrifice, as the Latine translateth, hostias, sacrifices, is a part of diuine honour, which is not to be giuen vntounto any creature: and therefore Lyran. better answereth, that the king commanded this to be done, but it is not read, that it was done.
4. Porphyrie here obiecteth, 1. that it is not like that such a proud king would so abase himselfe to worship his seruant, at the least to giuegive him diuine honour: Contra. 1. it is no maruell that the king beeing rauished with admiration of Daniels great wisedome, did thus humble himselfe before him. 2. and for the rest the Scripture, as Hierome saith, simpliciter refert quae gesta sunt: doth vse simply and nakedly to rehearse the things as they were done, not giuing any censure of them: as Act. 14. the men of Lystra offred diuine honour vntounto Paul and Barnabas, calling the one Iupiter, the other Mercurie, the like Nebuchadnezzar doth here.