Calvin's on Daniel 9:20
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As to the translation, some take it as I do; others say “flying swiftly,” implying fatigue and alacrity. Some derive the word for “flying” from עוף , gnof, which signifies to fly, and they join it with its own participle, which is common Hebrew; others again think it derived from יעף , yegnef; signifying to fatigue, and then explain it metaphorically as flying hastily. (108) Here Daniel begins to shew us that his prayers were by no means useless, nor yet without their fruit, as Gabriel was sent to elevate his mind with confidence, and to lighten his grief by consolation. He next sets him forth as a minister of the grace of God to the whole Church, to inspire the faithful with the hope of a speedy return to their country, and to encourage them to bear their afflictions until God should open a way for their return. Next, as to ourselves, we need not wonder at God’s refusing at times an answer to our prayers, because those who seem to pray far better than the rest scarcely possess a hundredth part of the zeal and fervor required. On comparing our method of prayer with this vehemence of the Prophet, surely we are in truth very far behind him; and it is by no means surprising, if, while the difference is so great, the success should be so dissimilar. And yet we may be assured that our prayers will never be in vain, if we follow the holy Prophet at even a long interval. If the limited amount of our faith hinders our prayers from emulating the Prophet’s zeal, yet God will nevertheless listen to them, so long as they are founded in faith and penitence. Daniel says, therefore, While I was as yet speaking, and praying, and confessing my sin and the sin of my people Israel First of all, we must notice how the Holy Spirit here purposely dictated to the Prophet, how God’s grace would be prepared for and extended to all the wretched who fly to it and implore it. The Prophet, therefore, shews why we are so destitute of help, for if pain occasions so much groaning, yet we never look up to God, from whom consolation is always to be sought in all evils. He thus exhorts us to the habit of prayer by saying his requests were heard. He does not bring forward any singular example, but, as I have already said, he pronounces generally that the prayers of those who seek God as a deliverer will never be either vain or unfruitful. I have shewn how our supplications do not always meet with either the same or equal attention, since our torpor requires God to differ in the help which he supplies. But in this way the Prophet teaches us how those who possess true faith and repentance, however slight, will never offer up their prayers to God in vain. He next adds what is necessary to conciliate God’s favor, namely, that men should anticipate God’s judgment by condemning themselves. So he asserts, He confessed his sin and that of his people He does not speak here of one kind of sin, but under the word חטא , cheta, he comprehends all kinds of wickedness; as if he had said, when I was confessing myself as steeped in sin and drowned in iniquity, I confessed the same on behalf of my people. We must notice also the phrase, the sin of my people Israel He might have omitted this noun, but he wished to testify before God to the Church being guilty and without the slightest hope of absolution, unless God, whom they had so deservedly offended, was graciously pleased to reconcile them to himself. But the first clause is more worthy of notice, where Daniel relates the confession of his own sins before God. We know what Ezekiel says, or rather the Spirit speaking through his mouth. ( Ezekiel 14:14 .) For God names the three most perfect characters which had then existed in the world, and includes Daniel among them, although he was then living. Although Daniel was an example of angelic justice, and is celebrated by so remarkable an honor, yet, if even he were before me, and were to entreat me for this state, I would not listen to him, but I would free him only on account of his own righteousness. As, therefore, God so extols his own Prophet, and raises him on high as if he were beyond all the pollution and vices of the world, where shall we find a man upon earth who can boast himself free from every stain and failing? Let the most perfect characters be brought before us — what a difference between them and Daniel! But even he confesses himself a sinner before God, and utterly renounces his own righteousness, and openly bears witness to his only hope of salvation being placed in the mere mercy of God. Hence Augustine with much wisdom often cites this passage against the followers of Pelagius and Celestius. We are well aware with what specious pretenses these heretics obscured God’s grace, when they argued that God’s sons ought not always to remain in prison, but to reach the goal. The doctrine indeed is passable enough, that the sons of God ought to be free from all fault, but where is such integrity really found? Augustine, therefore, with the greatest propriety, always replied to those triflers by shewing that no one ever existed so just in this world as not to need God’s mercy. For had there been such a character, surely the Lord, who alone is a fitting judge, could have found him. But he asserts his servant Daniel to be among the most perfect, if three only are taken from the beginning of the world. But as Daniel casts himself into the flock of sinners, not through any feigned pretense or humility, but when uttering the fullness of his mind before God, who shall now claim for himself greater sanctity than this? When, therefore, I confess my sins before the face of my God Here surely there is no fiction, whence it follows that those who pretend to this imaginary perfection are demons in human shape, as Castalio and other cynics, or rather dogs like him. We must therefore cling to this principle: no man, even if semi-angelic, can approach God, unless he conciliates his favor by sincere and ingenuous confession of his sins, as in reali
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological