Calvin's on Daniel 7:25
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The angel now explains a little more clearly what the Prophet had formerly touched upon but briefly, namely, this last king should be a manifest and professed enemy to the Church. We yesterday showed how miserably and cruelly the Church had been harassed by many tyrants. And if we compare these tyrants with each other, we shall find the Church to have been much more heavily afflicted after Christ’s advent, and to have been opposed by the Caesars in open warfare. The occasion arose in this way. The doctrine of the Gospel had been dispersed through almost all the provinces of the empire. The Jewish name was hateful; and the novelty of the teaching added greatly to that unpopularity. Men thought the Jews had invented a new deity for themselves — even Christ;, as their language seemed to imply the worship of a new divinity. As, therefore, some material for rage against the pure worship of God was afforded them, the Caesars became more and more stirred up to carry on war against the elect, and to oppress the Church. It was not their fault if they did nor; extinguish the whole light of the celestial doctrine, abolish true religion, and banish: the knowledge of God from the world. This agrees very well with what Daniel relates of this king becoming so headstrong, as to utter words against the most High God. Some translate it, on the part of the most High , but I know no reason for their doing so. לצד , letzed, signifies on the side or the region. The equivalent phrase is this; so great should be the pride of this new king, who did not exercise his power openly but by hidden deceit, that he should sit as it were on the side of God and in opposition to him. This means he should be manifestly God’s enemy. Those who understand this of Antichrist, think their opinion confirmed by the conduct of other tyrants who carried on their warfare against God with arms and violence, but not by words. But the Prophet does not speak so subtlety here. For by words he does not here mean doctrine, but that verbal boasting by which the Caesars dared to promulgate their edicts throughout the whole world, urging all the proconsuls to punish the Christians, and not to permit that impious and cursed sect to flourish; and thus terrors flew about throughout the whole world. What Daniel now relates was then fulfilled, namely, the utterance of words of defiance against God; for those tyrants thought their own edicts, without the armament of soldiers, would be sufficient to extinguish the memory of Christ. Thus, also, true piety was disgracefully traduced, and the very name of Christ lacerated by horrible reproaches, as historians have amply informed us. This explanation, therefore, is most suitable to the little horn speaking or uttering words against the most High. He shall afflict, says he, the saints of the lofty ones We have already briefly explained the meaning of this expression, according to its grammatical construction. By saints he doubtless means sons of God, or his elect people, or the Church. He calls these “saints of lofty ones,” because as elect they depend upon heaven; and although they are pilgrims in the world, yet their life is in heaven, where the eternal inheritance remains for them which was obtained by Christ. As, therefore, their treasure is now heaven, they deservedly boast of being citizens of heaven, and allies and brethren of angels. Thus they are properly called “saints of lofty ones;” they are separated from the world, and know themselves to live here day by day until they arrive at firm and enduring repose. We know this to have been fulfilled, because overwhelming terror fell upon all the pious, and the Church almost perished, while multitudes who were suspected of being Christians were subjected to cruel tortures. The prevalence of this universal license for persecuting all the pious explains how the saints were then afflicted by the small horn. The Prophet or rather the angel next says, He will think, or meditate , to change time and law, and they shall be delivered into his hand. As to the time here spoken of, many refer it to holy days. But we may understand it generally of the small horn overthrowing whatever was formerly customary in the world; and thus also I interpret the word רת , reth , not the Law of God or the Gospel, but any rites, customs, and institutions. While interpreters are contending about this word, some referring it to the Decalogue, and others to the preaching of the Gospel, I think the simple sense of the Prophet to be this: the Caesars perverted all laws, both human and divine. We have seen how they attempted this, and how far they accomplished it. It is not surprising then if the Prophet; assigns this unbridled audacity to this last king, who thought to change whatever had been formerly ordained in the world. And for this reason it had been formerly said this horn should be furnished with human eyes; and next, should speak mightily, thundering horribly, and inspiring all men with fear through its voice alone. We know this to have been represented as in a glass, if we consider how far the Caesars proceeded in their arrogance. First, as to Octavius, while he restrained himself within due bounds politically, he suffered himself to be adored as a god, and altars to be erected to him; he wished the public to be persuaded of his deity, and celebrated a banquet in which he sat among the superior deities. Tiberius neglected religious ceremonies entirely, and yet we see how he despised all men. Although he was of an obtuse disposition, in his daring he was extreme, and was all the while craftily deceiving the senate. Next, as to Caligula, he threatened Jupiter in this way, — “What! thou art an exile here and I a native: I will banish thee into Greece thy native place.” He often inflicted blows upon the statue of Jupiter, and not content with the name of a god, he ordered the chief sacrifices to be offered to himself. This diabolic fury increased in Domitian. And considering th
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological