Calvin's on Daniel 10:16
COM commentary-section · status:draft · license:PD
Daniel here narrates how the angel who inflicted the wound at the same time brought the remedy. Though he had been cast down by fear, yet the touch of the angel raised him up, not because there was any virtue in the mere touch, but the use of symbols we know to be keenly encouraged by God, as we have previously observed. Thus the angel raised the Prophet not only by his voice but by his touch. Whence we gather the oppressive nature of the terror from the difficulty with which he was roused from it. This ought to be referred to its own end, which was to stamp the prophecy with the impress of authority, and openly to proclaim Daniel’s mission from God. We are aware, too, how Satan transforms himself into an angel of light, ( 2 Corinthians 11:14 ;) and hence God distinguishes this prediction, by fixed marks, from all the fallacies of Satan. Lastly, by all these circumstances the Prophet shews God to be the author of the prophecy to be afterwards uttered, as the angel brought with him trustworthy credentials, by which he procured for himself favor, and openly proved his mission to Daniel. He says he appeared after the likeness of a man, or of the sons of man. He seems here to be speaking of another angel; but as we proceed we shall perceive the angel to be the same as at first. He had formerly imposed upon him the name of a man; now, to distinguish him from men, and to prove him to be only human in form and not in nature, he says he bore the similitude of the sons of a man. Some restrict this to Christ, but I fear this is too forced; and when all points shall have been more accurately discussed, I have already anticipated the result, as most probably the same angel is here designated of whom Daniel has hitherto spoken. We have already stated him not to be the Christ, because this interpretation is better suited to that Michael who has been already mentioned, and will be again at the end of this chapter. Whence it is more simple to receive it thus: the angel strengthened Daniel by touching his lips; and the angel, formerly called a man, was only one in appearance, wearing the human figure and image, yet not partaking of our nature. For allowing God to have sent his angels clad frequently in human bodies, he never created them men in the sense in which Christ was made man; for this is the special difference between angels and Christ. We have formerly stated how Christ was depicted for us under this figure. And there is nothing surprising in this, because Christ assumed some form of human nature before he was manifested in flesh, and angels themselves have put on the human appearance. He says afterwards, he opened his mouth and spake By these words he explains more fully what we previously stated, for he was quite stupefied by terror, and to all appearance was dead. Then he began to open his mouth, and was animated to confidence. No wonder, then, if men fall down and faint away, when God shews such signs of his glory; for when God puts forth his strength against us, what are we? At his appearance alone the mountains melt, at his voice alone the whole earth is shaken. ( Psalms 104:32 .) How, then, can men stand upright who are only dust and ashes, when God appears in his glory? Daniel, then, was prostrate, but afterwards recovered his strength when God restored his courage. We ought to understand the certainty of our being compelled to vanish into nothing whenever God sets before us any sign of his power and majesty; and yet he restores us again, and shews himself to be our father, and bears witness of his favor towards us by both words and other signs. The language of this clause might seem superfluous — he opened his mouth, and spake, and said; but by this repetition he wished, as I have stated, to express plainly his own recovery of the use of speech after being refreshed by the angel’s touch. He says he spoke to him who stood opposite This phrase enables us to conclude the angel here sent to be the same as the previous one; and this will appear more clearly from the end of the chapter, and as we proceed with our subject. Then he says, O my Lord, in the vision my distresses are turned upon me, and I have not retained my strength He here calls the angel “Lord,” after the Hebrew custom. Paul’s assertion was true under the law — there is but one Lord, ( 1 Corinthians 8:6 ,) but the Hebrews use the word promiscuously when they address any one by a title of respect. It was no less customary with them than with us to use this phrase in special cases. I confess it to be a weakness; but as it was a common form of expression, the Prophet uses no ceremony in calling angels lords. The angel, then, is called lord, simply for the sake of respect, just as the title is applied to men who excel in dignity. In the vision itself, that is, before thou didst begin to speak, I was buried in grief and deprived of strength. How then, says he, am I able to speak now? Thou by thy very appearance hast depressed me; no wonder I was utterly dumb; and now if I open my mouth, I know not what to say, as the fright which thy presence occasioned me held all my senses completely spellbound. We perceive the Prophet to be but partially erect, being still subject to some degree of fear, and therefore unable to utter freely the thoughts of his mind. Therefore he adds, And how shall the servant of this my Lord be able to speak with that my Lord? The demonstrative זה , zeh, seems to be used by way of amplifying, according to the phrase common enough in our day, with such a one. Daniel does not simply point out the angel’s presence, but wishes to express his rare and singular excellence. Dispute would be both superfluous and out of place should any one assert the unlawfulness of ascribing such authority to the angel. For, according to my previous remark, the Prophet uses the common language of the times. He never intended to detract in any way from the monarchy of God. He knew the existence of only one God, and Christ to be the only
Pericope (part_of)
- part_of
pericope/per-dan-10-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological