Study

Daniel explains, in these words, what might have been obscure; for he teaches God to be the true fountain of wisdom and virtue, while he does not confine them to himself alone, but diffuses them through heaven and earth. And we must mark this diligently; for when Paul affirms God alone to be wise, this praise does not seem magnificent enough, (Romans 16:27;) but when we think of God’s wisdom, and set before our eyes all around and about us, then we feel more strongly the import of Paul’s words, that God only is wise. God, therefore, as I have already stated, does not keep His wisdom confined to himself, but makes it flow throughout the whole world. The full sense of the verse is, — whatever wisdom and power exists in the world, is a testimony to the Almighty’s. This is man’s ingratitude; whenever they find anything worthy of praise in themselves or others, they claim it directly as their own, and thus God’s glory is diminished by the depravity of those who obtain their blessings from him. We are here taught not to detract anything from God’s wisdom and power, since wherever these qualities are conspicuous in the world, they ought rather to reflect his glory. We now perceive the Prophet’s meaning — God places before our eyes, as in a glass, the proofs of his wisdom and power, when the affairs of the world roll on, and mankind become powerful through wisdom, and some are raised on high, and others fall to the ground. Experience teaches us these events do not proceed from human skill, or through the equable course of nature, while the loftiest kings are cast down and others elevated to the highest posts of honor. Daniel, therefore, admonishes us not to seek in heaven alone for God’s wisdom and power, since it is apparent to us on earth, and proofs of it are daily presented to our observation. We now see how these two verses are mutually united He had stated wisdom to belong exclusively to God; he now shews that it is not hidden within him, but is made manifest to us; and we may perceive by familiar experience, how all wisdom flows from him as its exclusive fountain. We ought to feel the same concurring power also.

It is he, then, who changes times and portions of time. We know it to be ascribed to fortune when the world passes through such uncertain changes that everything is daily changing. hence the profane consider all things to be acted on by blind impulse, and others affirm the human race to be a kind of sport to God, since men are tossed about like balls. But, as I have already said, it is not surprising to find men of a perverse and corrupt disposition thus perverting the object of all God’s works. For our own practical improvement we should consider what the Prophet is here teaching, how revolutions, as they are called, are testimonies of God’s power, and point out with the finger to the truth that the affairs of men are ruled by the Most High. For we must of necessity adopt one or the other of these views, either that nature rules over human events, or else fortune turns about in every direction, things which ought to have an even course. As far as nature is concerned, its course would be even, unless God by his singular counsel, as we have seen, thus changes the course of the times. Yet those philosophers who assign the supreme authority to nature are much sounder than others who place fortune in the highest rank. For if we admit for a moment this latter opinion that fortune directs human affairs by a kind of blind impulse, whence comes this fortune? If you ask them for a definition, what answer will they make? They will surely be compelled to confess this, the word “fortune” explains nothing. But neither God nor nature will have any place in this vain and changeable government of the world, where all things throw themselves into distinct forms without the least order or connection. And if this be granted, truly the doctrine of Ephcurus will be received, because if God resigns the supreme government of the world, so that all things are rashly mingled together, he is no longer God. But in this variety he rather displays his hand in claiming for himself the empire over the world. In so many changes, then, which meet us on every side, and by which the whole face of things is renewed, we must remember that the Providence of God shines forth; and things do not flow on in an even course, because then the peculiar property of God might with some shew of reason be ascribed to nature. God, I say, so changes empires, and times, and seasons, that we should learn to look up to him. If the sun always rose and set at the same period, or at least certain symmetrical changes took place yearly, without any casual change; if the days of winter were not short, and those of summer not long, we might then discover the same order of nature, and in this way God would be rejected from his own dominion. But when the days of winter not only differ in length from those of summer, but even spring does not always retain the same temperature, but is sometimes stormy and snowy, and at others warm and genial; and since summers are so various, no year being just like the former one; since the air is changed every hour, and the heavens put on new appearances — when we discern all these things, God rouses us up, that we may not grow torpid in our own grossness, and erect nature into a deity, and de-wive him of his lawful honor, and transfer to our own fancy what he claims for himself alone. If then, in these ordinary events, we are compelled to acknowledge God’s Providence, if any change of greater moment arises, as when God transfers empires from one hand to another, and all but transforms the whole world, ought we not then to be the more affected, unless we are utterly stupid? Daniel, therefore, very reasonably corrects the perverse opinion which commonly seizes upon the senses of all, that the world either rolls on by chance, or that nature is the supreme deity, when he asserts — God changes times and seasons.

It is evident from the context, that he is here properly speaking of empires, since he appoints and removes kings We feel great difficulty in believing kings placed upon their thrones by a divine power, and afterwards deposed again, since we naturally fancy that they acquire their power by their own talents, or by hereditary right, or by fortuitous accident Meanwhile all thought of God is excluded, when the industrly, or valor, or success, or any other quality of man is extolled! Hence it is said in the Psalms, neither from the east nor the west, but God alone is the judge. (Psalm 75:6, 7.) The Prophet there derides the discourses of those who call themselves Wise, and who gather up reasons from all sides to shew how power is assigned to man, by either his own counsel and valor, or by good fortune or other human and inferior instruments. Look round, says he, wherever you please, from the rising to the setting of the sun, and you will find no reason why one man becomes lord of his fellow-creatures rather than another. God alone is the judge; that is, the government must remain entirely with the one God. So also in this passage, the Lord is said to appoint kings, and to raise them from the rest of mankind as he pleases. As this argument is a most important one, it might be treated more copiously; but since the same opportunity will occur in other passages, I comment but shortly on the contents of this verse; for we shall often have to treat of the state of kingdoms and of their ruin and changes. I am therefore unwilling to add anything more at present, as it is sufficient to explain Daniel’s intention thus briefly.

He afterwards adds, — he gives wisdom to the wise, and knowledge to those who are endued with it In this second clause, the Prophet confirms what we have already said, that God’s wisdom is not shrouded in darkness, but is manifested to us, as he daily gives us sure and remarkable proofs of this. Meanwhile he here corrects the ingratitude of men who assume to themselves the praise of their own excellencies which spring from God, and thus become almost sacrilegious. Daniel, therefore, asserts that men have no wisdom but what springs from God. Men are, indeed, clever and intelligent, but the question arises, whether it springs from themselves? He also shews us how mankind are to be blamed in claiming anything as their own, since they have really nothing belonging to them, however they may be wrapt, in admiration of themselves. Who then will boast of becoming wise by his own innate strength? Has he originated the intellect with which he is endowed? Because God is the sole author of wisdom and knowledge, the gifts by which he has adorned men ought not to obscure his glory, but rather to illustrate it. He afterwards adds —

He pursues the same sentiment, and confirms it, — that all mortals receive from God’s Spirit whatever intelligence and light they enjoy; but he proceeds a step further in this verse than in the last. He had said generally, that, men receive wisdom and understanding by God’s good will; but here he speaks specially; for when a man’s understanding is rare and unusual, there God’s gift shines forth more clearly; as if he had said — God not only distributes to every one according to the measure of his own liberality, whatever acuteness and ingenuity they possess, but he adorns some with such intelligence that they appear as his interpreters. He speaks, therefore, here, specially of the gift of prophecy; as if he had said, God’s goodness is conspicuous, not only in the ordinary prudence of mankind, for no one is so made as to be unable to discover between justice and injustice, and to form some plan for regulating his life; but in Prophets there is something extraordinary, which renders God’s wisdom more surprising. Whence, then, do Prophets obtain the power of prophesying concerning hidden events, and penetrating above the heavens, and surpassing all bounds? Is this common to all men? Surely this far exceeds the ordinary ability of man, while the Prophet here teaches that; God’s beneficence and power deserve more praise, because he reveals hidden and secret things; and in this sense he adds — light dwells with God; as if he had said, — God differs very much from us, since we are involved in many clouds and mists; but to God all things are clear; he has no occasion to hesitate, or inquire, and has no need to be hindered through ignorance. Now, we fully understand the Prophet’s meaning.

Let us learn from this passage to attribute to God that praise which the greater part of the world claims to itself with sacrilegious audacity, though God shews it to belong to himself. Whatever understanding or judgment we may possess, we should remember that it was first received from God. Hence, also, if we have but a small portion of common sense, we are still equally indebted to God, for we should be like stocks or stones unless by his secret instinct he endued us with understanding. But if any one excels others, and obtains the admiration of all men, he ought still modestly to submit himself to God, and acknowledge himself the more bound to him, because he has received more than others. For who knows himself fully but God? The more, therefore, he excels in understanding, the more he will lay aside all claims of his own, and extol the beneficence of God. Thirdly, let, us learn that the understanding of spiritual things is a rare and singular gift of the Holy Spirit, in which God’s power shines forth conspicuously. Let us guard against that diabolical pride by which we see almost; the whole world to be swollen and intoxicated. And in this respect we should chiefly glorify God, as he has not, only adorned us with ordinary foresight, enabling us to discern between good and evil, but raised us above the ordinary level of human nature, and so enlightened us that we can understand things far exceeding our capacities. When Daniel pronounces light to be with God, we must supply a tacit antithesis; since he indicates, as I have already said, that men are surrounded by thick darkness, and grope about in obscurity. The habitation of men is here obliquely contrasted with the sanctuary of God; as if the Prophet had said, there is no pure and perfect light but in God alone. Hence, when we remain in our natural state, we must necessarily wander in darkness, or at least be obscured by many clouds. These words naturally lead us not to rest satisfied in our own position, but to seek from God that light in which he only dwells. Meanwhile, we should remember how God dwells in light unapproachable, (1 Timothy 6:16,) unless he deigns to stretch forth his hand to us. Hence, if we desire to become partakers of this divine light, let us be, on our guard against audacity, and mindful of our ignorance; let; us seek God’s illumination. Thus his light will not be inaccessible to us, when, by his Spirit, he shall conduct us beyond the skies. He afterwards adds —