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PRAYER.

Grant, Almighty God, since thou formerly didst permit thy servants to maintain their courage in the midst of so many and such heavy commotion, that we may reap the same edification from these prophecies: are since we have fallen upon the fullness of times, may we profit by the examples of the ancient Church, and by the pious and holy admonitions which thou hast set before us. Thus may we stand firm and unconquered against all the attacks of Satan, and the world, and the impious, and so may our faith remain impregnable, until at length we enjoy the fruit of its victory in thy heavenly kingdom, through Christ our Lord. — Amen.

Lecture Thirty-Ninth

I have written a short preface to this vision, which is here described for us in this eighth chapter, to enable you to comprehend its contents, and to perceive the object for which it was offered to the Prophet. As to the time, we must remember that the Prophet was informed of the victory of Cyrus and Darius while the Babylonian monarchy was still standing., and flourishing. Although Cyrus had already made great progress, and begun to lay waste the Chaldean territories, yet Belshazzar, as we have already seen, was carelessly enjoying his festivities. No one ever thought Cyrus would become the conqueror of so great a monarchy, for Belshazzar would not collect a great army to defend the boundaries of his kingdom. He thought he should repel all the endeavors of Cyrus as easily as possible; and the greater his violence the more King Belshazzar hoped to overthrow him. Now God wished to show his servant these future events. First of all, the immediate change is revealed; and next the calamity to follow ultimately is made known — -the calamity, I mean, of the Church under King Antiochus and his successors. The Prophet therefore says: —

Daniel 8:2-3

2. And I saw in a vision; and it came to pass, when I saw, that I was at the Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.

2. Vidi in visione: et fuit cum videram, ut ego essem in Susan, ⁴⁰⁴⁰     הבירה, hebirah, which some translate citadel, or palace, or royal residence. — Calvin. quae est in Elam provincia. Vidi in visione, et ecce eram super fluvium Ulai.

3. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.

3. Et extuli oculos meos, et vidi: et ecce aries unus stabat coram fluvio, ⁴¹⁴¹     That is, on the river’s bank. — Calvin. et ei cornua duo, et cornua erant excelsa, et unam excelsius altero, et excelsum hoc ascendebat retro.

Without any doubt, the Prophet here recognized a new empire as about to arise, which could not happen without Babylon being reduced to slavery. Hence it would tend in no slight degree to alleviate the cares of the pious, and to mitigate their sorrows, when they saw what they had previously thought incredible, namely, the approaching destruction of that horrible tyranny under which they had been so, cruelly oppressed. And if the liberty of returning to their country was not immediately granted to the people, it would be no small consolation to behold God’s judgment against the Chaldeans as foretold by the prophets. We must now examine the Prophet’s language. I have seen in a vision, says he. This word חזון, chezon, a “vision,” is added to show us that the ram of which mention is made was not seen by the eyes of the body. Hence this was a heavenly oracle, and ought to have raised the beholder above all human sensations, to enable him to discern from lofty watch-tower what was hidden from the rest of mankind. He did not see then what ordinary men might behold, but God showed in a vision things which no mortal senses could apprehend. He next adds, The vision was shewn to me, Daniel, and I happened, says he, when I saw it, to be in Shushan Some think Daniel to be then dwelling in Persia, bug this view is by no means probable; for who could persuade the holy Prophet of God, who had been led captive with the rest and was attached to the king of Babylon, to depart as if he had been entirely his own master, and to go into Persia when the Persians were then open enemies? This is not at all likely; and I wonder what can induce men to adopt this comment, so contrary to all reason. For we need not dispute about a matter by no means obscure if we weigh the Prophet’s words, as he removes all doubt by saying he was in Shushan when he saw, that is, when he was caught up by the prophetic spirit beyond himself and above the world. The Prophet does not say he dwelt in Shushan, or in the neighborhood, but he was there in the vision only. The next verse, too, sufficiently shews him to have then been in Chaldean in the third year, he says, of the reign of King Belshazzar. By naming the king, he clearly expresses that he then dwelt under his power and dominion. It is clearly to be gathered from these words, without the slightest doubt, that the Prophet then dwelt in Chaldea. And perhaps Babylon had been already besieged, as we saw before. He says he was in the palace at Shushan I know not how I ought to translate this word, הבירה, hebireh, as I see no reason for preferring the meaning “palace” to that of” citadel.” We are sure of the nobility and celebrity of the citadel which was afterwards the head of the East, for all nations and tribes received from thence their laws, rights, and judgments. At the same time, I think this citadel was not then built, for its empire over the Persian territory was not firmly established till the successors of Cyrus. We may perhaps distinguish Shushan from Persia at large, yet as it is usually treated as a part of that kingdom, I will not urge the distinction. The country is, however, far milder and more fertile than Persia, as it receives its name from being flowery and abounding in roses. Thus the Prophet says he was there in a vision.

He afterwards repeats this I saw in a vision, and behold I was near the river Ulai The Latin writers mention a river Eulaeus, and as there is a great similitude between the words, I have no hesitation in understanding Daniel’s language of the Eulaeus. The repetition is not superfluous. It adds certainty to the prophecy, because Daniel affirms it; not to have been any vanishing specter, as a vision might be suspected to be, but clearly and certainly a divine revelation, as he will afterwards relate. He says, too, he raised his eyes upwards This attentive attitude has the same meaning, as experience informs us how often men are deceived by wandering in erroneous imaginations. But Daniel here bears witness to his raising his eyes upwards, because he, knew himself to be, divinely called upon to discern future events.

He next subjoins, And behold a ram, stood at the bank of the river, and it had horns He now compares the empire of Persia and Media to a ram. It ought not to seem absurd that God proposed to his servant various similitude’s, because his duty was to teach a rude people in various ways; and[ we know this vision to have been presented before the Prophet, not for his private instruction only, but for the common advantage of the whole people. I do not think we need scrupulously inquire why the Persian kings are called rams. I know of no valid reason, unless perhaps to institute a comparison between them and Alexander of Macedon and his successors. If so, when God, under the image of a ram, exhibits to his Prophet the Persian Empire, he does not illustrate its nature absolutely, but only by comparison with that of Alexander. ‘We are well aware of the opposition between these two empires. The Persian monarchy is called “a ram,” with reference to the Macedonian, which, as we shall afterwards see, bears the name of “he-goat” with respect to its antagonism. And we may gather the best reason for this comparison in the humble origin of the kings of Persia. With great propriety, then, Cyrus, the first ruler of this empire, is here depicted for us under the form or image of a ram. His “horn” produced a concussion through the whole earth, when no one expected anything to spring from a region by no means abounding in anything noble. And as to Alexander, he is called a “he-goat,” with respect to the “ram,” as being far more nimble, and yet more obscure in his origin. For what was Macedon but a mere corner of Greece? But I do not propose to run the parallel between these points; it is sufficient that God wishes to show to his Prophet and to the whole Church, how among the Persians, unknown as they were, and despised by their neighbors, a king should arise to consume the Median power, as we shall soon see, and also to overthrow the Babylonian monarchy. Behold, therefore, says he, a ram stood before the river, or at the bank of the river, since Cyrus subdued both the Medes and his grandfather, as historians inform us. Cyrus then rushed forth from his own mountains and stood at the bank of the river He also says, He had two horns. Here the Prophet puts two horns for two empires, and not by any means for two persons. For although Cyrus married the daughter of Cyaxares his uncle, yet we know the Persian empire to have lasted a long time, and to have supplied historians with a long catalogue of kings. As Cyrus had so many successors, by the two horns God doubtless showed his Prophet those two empires of the Medes and Persians united under one sovereignty. Therefore, when the ram appeared to the Prophet, it represented both kingdoms under one emblem.

The context confirms this by saying, The two horns were lofty, one higher than the other, and this was raised backwards The two horns were lofty; for, though the Persian territory was not rich, and the people rustic and living in woods, spending an austere life and despising all luxuries, yet the nation was always warlike. Wherefore the Prophet says this horn was higher than the other, meaning, than the empire of the Medes. Now Cyrus surpassed his father-in-law Darius in fame, authority, and rank, and still he always permitted Darius to enjoy the royal majesty to the end of his life. As he was an old man, Cyrus might easily concede to him the highest one without any loss to himself. With respect then to the following period, Cyrus was clearly pre-eminent, as he was certainly superior to Darius, whom Xenophon calls Cyaxares. For this reason, then, this horn was higher. But meanwhile the Prophet shews how gradually Cyrus was raised on high. The horn rose backwards; that is, “afterwards” — meaning, although the horn of the Median kingdom was more illustrious and conspicuous, yet the horn which rose afterwards obscured the brightness and glory of the former one. This agrees with the narratives of profane history: for every reader of those narratives will find nothing recorded by Daniel which was not fulfilled by the event. Let us go on: —

The Prophet, now shortly sketches the great success which should attend this double kingdom. He says, The ram struck all the nations towards the west, and north, and south. The Persian and Median territory lay to the east of Babylon and Egypt, Syria, Asia Minor, and Greece. This, without doubt, is extended to all the successors of Cyrus, who are recorded as having convulsed the whole world. Cyrus himself was shortly afterwards cruelly and basely slain, according to many historians, although Xenophon affirms that he died in his bed. But I have before warned you not to put your trust in that writer, although most excellent, since, under the image of that king, he wished to set before us an example of perfect manliness; and hence he brings him forward as discoursing on his deathbed, and exhorting his sons to kingly virtues. Whichever is the true account, Cyrus was clearly overtaken in the midst of his career. In this way God wished to chastise his insatiable cupidity, a vice in which he resembled Alexander. As to his successors, they excited such commotion in the whole world as to stir up heaven and earth. Xerxes alone said he could bind the sea with fetters! and we know the greatness of the army which he commanded; and this passage treats not only of one king, but of all those of Persia. As they obtained a dominion so far and wide, their ambition and pride always inflamed them, and there was no end to their warfare till they had subdued the distant boundaries of the world. We are acquainted too with their numerous attempts to destroy the liberty of Greece. All this the Prophet embraces in but few words. God also wished to give his Prophet a short glance into futurity, as far as such knowledge could be useful. I saw, then, says he, a ram, namely, a beast which possessed a double horn, representing the Medes and Persians united in the same sovereignty.

He struck the west, and the north, and the south, so that no beasts could stand before him. As the Persian kingdom is here depicted under the, image of a ram, all kings and people are called “beasts.” Thus, no beast stood before him, and no one could deliver out of his hand It is well known, indeed, how Xerxes and others failed in their attacks, and how many wars the Monarchs of Persia attempted in which they were conquered by the Greeks; but still their conquerors were in no better condition, as they were compelled to seek peace like suppliants. So great became the power of the Persians, that they inspired all nations with fear. For this reason the Prophet says, he did according to his pleasure, not implying the complete success of these Monarchs according to their utmost wishes, for their desires were often frustrated, as we have already narrated on the testimony of historical evidence. Still they were always formidable, not only to their neighbors who submitted to their yoke, but to the most distant nations, as they crossed the sea and descended from Asia upon Greece. In the last word, he expresses this fact, — the ram became mighty. For the Persian king became the greatest of all Monarchs in the world, and it is sufficiently notorious that no one could add to his dignity and strength. It follows: —

Here another change is shown to the Prophet, namely, Alexander’s coming to the east and acquiring for himself the mighty sway of the Persians, as afterwards happened. With the view, then, of procuring confidence for his prediction, he says, he was attentive He doubtless dwells upon the reverence with which he received the vision to exhort us to the pursuit of piety, and also to modesty and attention. The Prophet, therefore, was not carried away in imagination by a dream which could be called in question; he knew this vision to have been set before him by God, and acknowledged his duty to receive it with modesty and humility. Wherefore, I was attentive, and behold a he-goat came forth from the west, says he. The situation of Macedon with respect to Persia must be noticed. As the Greeks were situated to the west, of Persia, the Prophet says, the he-goat came from the west, and went over the surface of the whole earth These words signify the very extensive dominion of Alexander, and the terror of surrounding nations. His arrival in Asia with a very insignificant army is well known. He thought 30,000 men sufficient, after he had been created their general by the States of Greece. Hence, the passage is to be understood not of numbers, but of the terror inspired on all sides; for, although he advanced with but a moderate force, yet he terrified the whole earth.

But he did not touch the ground, says he. This refers to his swiftness, for he rather flew than traveled either on foot or by sea, so incredible was his speed in this expedition. For if any one had galloped through regions completely at peace, he could not have passed through Asia more speedily. Hence a he-goat was shewn to the Prophet who did not touch the ground, that is, who was borne along with a rapid impulse, like that of lightning itself. And the goat had a horn, says he, between its eyes — a remarkable horn. We know how much glory Alexander acquired for himself in a short time, and yet he did not undertake the war in his own name, or on his own responsibility, but he used every artifice to obtain from the Grecian States the office of general-in-chief against the Persians, as perpetual enemies. We are well acquainted with the hostility of the Persians to the Greeks, who, though often compelled to retreat with great disgrace, and infamy, and loss of troops, still kept renewing the war, as they had abundance of men and of pecuniary resources. When Alexander was created general of the whole of Greece, he had a remarkable horn between his eyes; that is, he took care to have his title of general made known to increase his personal superiority. Besides, it was sufficiently prominent to constitute him alone general of the whole army, while all things were carried on according to his will, as he had undertaken the war. This, then, is the reason why the Prophet says, the horn was visible between the eyes of the goat It follows, It came to the ram, which had two horns; that is, it came against the king of the Medes and Persians. Cyrus also had seized on Babylon, and had subdued many kings, but two horns are assigned to the ram, since the Persian kings had united the Medes in alliance to themselves. Hence one he-goat with his horn, came against the ram which had two horns, and ran against it in the ardor of its bravery Thus the perseverance of Alexander is denoted, as he hastened so as to surpass all expectation by the speed of his arrival. For Darius continued in security, although he had collected a large army, but Alexander rushed forwards in the boldness of his strength, and surrounded the enemy by his celerity. It follows: —

Here God shews to his Prophet the victory of Alexander, by which he subdued almost the whole east. Although he encountered many nations in battle, and especially the Indians, yet the name of the Persian empire was so celebrated in the world, that the dignity of others never approached it. Alexander, therefore, by conquering Darius, acquired nearly the whole east. God showed his Prophet the easiness of his victory under this figure. I looked, says he, when he approached the land Darius was fortified by both the distance of his stations and the strength of his fortifications; for many of his cities were impregnable, according to the common opinion of mankind. It was incredible, then, that the he-goat should approach the ram, surrounded as he was on all sides by such strong and such powerful garrisons. But the Prophet says he; approached the ram, and then, he exasperated himself against him This applies to Alexander’s furious assaults. We are well acquainted with the keenness of his talents and the superiority of his valor; yet, such was his unbridled audacity, that his promptness approached rather to rashness than to regal bravery. For he often threw himself with a blind impulse against his foes, and it was not his fault if the Macedonian name was not destroyed ten times over. As, then, he rushed on with such violent fury, we are not surprised when the Prophet says he was exasperated of his own accord. And he struck the ram, says he. He conquered Darius in two battles, when the power of the Persian sway throughout Asia Minor was completely ruined. We are all familiar with the results of these hazardous battles, shewing the whole stress of the war to have rested on that engagement in which Darius was first conquered; for when he says, The ram had no strength to stand; and although he had collected an immense multitude, yet that preparation was available for nothing but: empty pomp. For Darius was resplendent with gold, and silver, and gems, and he rather made a show of these, luxuries in warfare, than displayed manly and vigorous strength. The ram, then, had no power to stand before the he goat. Hence, he threw him prostrate on the earth, and trod him down; and no one was able to deliver out of his hand. Darius, indeed, was slain by his attendants, but Alexander trod down all his glory, and the dignity of the Persian Empire, under which all the people of the east trembled. We are aware also of the pride with which he abused his victory, until under the influence of harlots and debauchees, as some report, he tumultuously set fire to that most celebrated citadel of Susa in the drunken fit. As he so indignantly trampled under foot the glory of the Persian monarchy, we see how aptly the events fulfilled the prophecy, in the manner recorded by all profane historians.

This prophecy relates to the death of Alexander. We have explained how, under the image of a he-goat, the Macedonian empire is set before us, having its beginning in the person of Alexander, but by no means ending there, as the monarchy was divided into four parts. The angel said, or at least Daniel records his words, — that he-goat increased to an immense magnitude, because he wandered as it were in sport through almost the whole east, and at the same time subdued it; but when it was in its strength, says he, its great horn was broken By the great horn, he means the monarchy which was solely m Alexander’s power during his life, as he, was the first and last monarch of his race. And in consequence of his generals, who had obtained dominion in the four quarters of the world, becoming kings, as we shall soon see, the word “he-goat” is not restricted to his person, but is extended to his successors. He Himself is called “the great horn.” Hence, when the he-goat was in his strength, the great horn was broken For Alexander had arrived at the height of prosperity when he died. Whether he perished by disease or by poison is unknown, since historians report; a great suspicion of foul-play. The angel does not notice his age, which was thirty-three years at his death, while he seemed to have been born for subduing the whole world, although he was so suddenly snatched away. But the angel regards those continued successes, since Alexander almost by a look subdued the whole land, as we have stated before, and hurried on rashly from place to place. Hence he perpetually gained fresh victories, though at the constant hazard of his life, as he had far more audacity than skill. When he was in his strength, says he; meaning, after having subjugated the whole east. He had returned from India, and had determined to re-cross the sea, and to reduce Greece under his power; for the States had rebelled against him, and the Athenians had already collected a great army; but all the eastern States of Asia had been rendered subservient to Alexander when he died. The angel refers to this by the breaking of the great horn.

He afterwards adds, In his place four conspicuous horns sprang up For he uses the noun חזות chezeveth, notable,” as in yesterday’s Lecture. ⁵¹⁵¹     This noun is connected with חזון chezeven, “vision,” and is translated in our version variously. In Isaiah 28:18, it is rendered by “agreement,” and in Daniel 8:5, by “notable,” and in the margin correctly by “of sight.” Calvin’s Latin “illustre,” is very suitable. — Ed. There were, therefore, four kingdoms which excelled, and each of them was celebrated and placed aloft. Nor is this superfluous, since we know how many became kings, who had enlisted in the service of Alexander with reputation and dignity. Perdiccas was the first, and all thought him to have been favored with special honor by Alexander When asked whom he wished for a successor, he replied, according to the greatness or pride of his spirit, “The person whom he considered most worthy of empire.” He had a son by Roxana the daughter of Darius, as well as another son; then Aridmus his brother approached; yet he deemed no one worthy of the honor of being his successor, as if the world contained no equal to himself. His answer, then, was a proof of his pride. But when he was unable to speak, he took a ring from his hand and gave it to Perdieeas. Hence all conjectured that he had the preference in Alexander’s judgment, and he obtained the supreme authority. After this, Eumenes was slain, who had served under him. Although he was an ally, he was judged as an enemy, and betrayed by his men; Lysimachus being slain on the other side. Fifteen generals were put to death. And as so many succeeded to the place of Alexander and exercised the royal authority, the angel correctly expresses how four conspicuous horns sprang up in the place of one great one For after various conflicts and many fluctuations for fifteen years or thereabouts, Alexander’s monarchy was at length divided into four parts. Cassander, the son of Antipater, obtained the kingdom of Macedon, after slaying Olympias, the mother of Alexander, his sister, his sons, and his wife Rexaria. This was a horrible slaughter, and if ever God offered a visible spectacle to the world, whereby he openly denounced the shedding of human blood, surely a memorable proof of this existed in the whole of Alexander’s race! Not a single one survived for twenty years after his death. Though his mother had grown old, she was not permitted to descend naturally to the grave, but was murdered. His wife, and son, and brother, and all his relations, shared her fate. And that slaughter was even yet more cruel, as no single leader spared the life of his companions, but each either openly attacked or craftily assailed his friend and confederate! But omitting details, four kingdoms were at last left after such remarkable devastation’s. For Cassander, the son of Antipater, obtained Macedon and some part of Thrace, together with the cities of Greece. Seleucus became master in Syria; Antigonus in Asia Minor, joining Phrygia, Paphlagonia, and all other Asiatic regions, after five or six generals were slain. Ptolemy became prefect of Egypt. This makes four horns, which the angel calls “conspicuous,” for on the testimony of history, all the other principalities vanished away. Alexander’s generals had divided among themselves many large and fertile provinces, but at length they were summed up in these four heads. He says, by the four winds of heaven, that is, of the atmosphere. Now the kingdom of Macedon was very far distant from Syria; Asia was in the midst, and Egypt lay to the south. Thus, the he-goat, as we saw before, reigned throughout the four quarters of the globe; since Egypt, as we have said, was situated towards the south; but the kingdom of Persia, which was possessed by Seleucus, was towards the east and united with Syria; the kingdom of Asia was to the north, and that of Macedon to the west, as we formerly saw the he-goat setting out from the west. It now follows, —