John Calvin Commentary Daniel 7

Hear. Daniel begins to offer instruction specific to the Church. For God had previously appointed him an interpreter and instructor to secular kings. But now God appoints him as a teacher to the Church, so that he may carry out his office within it and instruct the sons of God in the heart of the Church.

We must notice this first of all, because up to this point his predictions extended beyond the limits of the household of faith, but here Daniel’s duty is restricted to the Church. He says: This vision was given to him in the first year of King Belshazzar, before that change happened, which we have already seen.

First of all, we must try to understand the purpose of the Holy Spirit; that is, the purpose and use for which He revealed the material of this chapter to Daniel. All the prophets had offered to the elect people the hope of deliverance, after God had punished them for their ingratitude and obstinacy.

When we read what other prophets announce concerning their future redemption, we might suppose the Church to have been promised a happy, quiet, and completely peaceful state after the people had returned from captivity. But history testifies that it turned out very differently. For the faithful would have grown weary and fallen away unless they had been warned about the various disturbances that were near.

This, then, is the first reason why God revealed to His prophet what we will soon see; namely, that three monarchies still remained, each of which would succeed the previous one. During all of them, the faithful were to endure steadfastly and constantly, relying on the promises, although they would see the whole world shaken and severe and distressing upheavals prevailing everywhere.

For this reason, Daniel’s vision concerning the four empires is presented here. Perhaps it will be better to postpone summarizing it until the Prophet begins to discuss each beast separately. But regarding the first two verses, we must observe the time of the dream.

Before the Medes and Persians took over the Chaldean Empire, the Prophet was instructed about this subject, so that the Jews might recognize the partial fulfillment of what God had so often promised them and their fathers. For if their enemies had conquered Babylon without any new prediction, the Jews perhaps would not have been so attentive to those prophecies which had been spoken in their favor long ago.

Therefore, God wished to refresh their memories. Then, when they saw the fall of that empire which everyone thought to be impregnable, they would perceive the working of God’s secret counsels and the partial, if not complete, fulfillment of what He had testified through their prophets. He says—he saw a dream. When he previously spoke of King Nebuchadnezzar's dream, he mentioned a vision, but not for the same reason, because unbelievers, when they see, do not truly observe.

They perceive something indeed, dimly and indistinctly, and their thoughts immediately fade away. The Prophet’s method was different because he not only dreamed but also saw a distinct vision, and so could profitably deliver to others what he had received. The Prophet then expresses something specific by this phrase, for we know how prophets usually attribute such visions to God when they perceive the secrets of heaven, not with physical eyes, but by the illumination and understanding of the Spirit.

He adds—visions of his head were on his bed; so that the dream would have more weight, and so that we would not think any confusion existed in Daniel’s brain. In this way, he expresses how he saw in a dream, with a calm mind, whatever the Lord wished him to know. He afterwards adds—Then he wrote the dream, and explained the meaning of the words.

By this phrase, he teaches us that his seeing the vision was not for his own personal sake, but for the common edification of the Church. Those who suppose Daniel to have leapt suddenly from his bed, so that he would not forget the dream, offer a vain and frivolous comment. Daniel rather wished to bear witness to this vision as not for himself alone, but common to God’s elect people; and therefore not only to be proclaimed orally, but to be delivered to posterity for a perpetual remembrance.

We must bear in mind these two points: first, Daniel wrote this prophecy so that the knowledge of it might always be upheld among the faithful; and second, he considered the benefit of posterity, and so left the vision written. Both these points are worthy of note to encourage us to pay greater attention to the vision, since it was not delivered for a single individual; but God chose Daniel as His minister, and as the herald and witness of this oracle.

Therefore, we see how it concerns us; it was not teaching for any single age, but it extends to us and should flourish until the end of the world. He repeats the same thing by adding—he explained the sense of the words. For those who separate these two clauses seem to stumble on plain ground.

Daniel then spoke and said—this refers not to spoken words, but to writing; as if the Prophet had said, 'I have fulfilled my duty.' He knew that what we will afterwards see concerning the four monarchies was not divinely entrusted to him so that he would suppress anything made known. Rather, he felt himself to be a chosen instrument of God, who was thus providing the faithful with reasons for trust and endurance.

He spoke, therefore, and explained; that is, when he desired to proclaim this oracle, he testified that there was no difference between himself and God’s Church in this announcement. But as he had been a chosen and ordained teacher, he delivered what he had received through his hands. Therefore, Daniel not only commends his own faith but also urges all the devout to attentiveness and earnest concern, so that they would not despise what God had declared through his mouth.

He repeats again, He saw in his vision during the night. Again, I say, Daniel affirms that he presented nothing but what God had authoritatively given to him. For we know that in the Church all human traditions should be treated as worthless, since all human wisdom is futility and lies. As God alone deserves to be listened to by the faithful, so Daniel here asserts that he offers nothing of his own by dreaming in the ordinary way, but that the vision is sure, and such that it cannot deceive the devout.

He afterwards adds, Behold! The four winds of heaven fought in a great sea. I much prefer this rendering. Interpreters differ regarding the winds, but the true meaning appears to be this: Daniel uses a universally known simile, for such a turbulent upheaval is seldom experienced on solid ground as it is at sea when a mighty tempest arises.

Without doubt, he here presents the image of a raging sea to warn the faithful about the dreadful commotion that was near, just as if the sea were agitated with storms and raging with tempests on all sides. This is the meaning of the phrase. Therefore, he names four winds to show the faithful how the motion that would shatter the globe would not be single and simple, but that various storms would arise together on all sides—exactly as it happens.

We may sometimes see the earth moved just as if a tempest were tossing about the sea in all directions, but the motion will still be single. But God wished to show His prophet not only a simple upheaval, but many different ones, just as if all the winds were to meet in one general conflict.

Philosophers, indeed, list more winds than four when they desire to discuss the number with precision, but it is the common phrase to speak of four winds blowing from the four quarters or regions of the globe. The meaning, however, is clear and not at all forced—the world being like a troubled sea, not agitated by a single storm or wind, but by different conflicting blasts, as if the whole heavens conspired to stir up commotions.

This vision at first glance was very bitter to the faithful, because they counted the years prescribed to them by Jeremiah; the seventieth year was now near, and God had then promised them an end of their troubles. Now God announces that they must not indulge in the hope of rest and joy, but rather prepare themselves to endure the onslaught of the fiercest winds, as the world would be everywhere agitated by different storms.

They might perhaps suspect God of not fulfilling His promises, but this ought to be sufficient for calming their minds and supporting them with the hope of redemption, when they saw that nothing happened either rashly or by chance.

Again, God addressed their temptations, so that their courage would not fail, by teaching them that the path to their redemption was not quite as easy as they had previously imagined from former predictions.

God indeed had not changed His plans. For although a long time had passed since He spoke through Isaiah and the other prophets, He still wished to prepare the Jews for delay, so that it would not break down the courage that would be required to face such great afflictions.

But when redemption really approached, then God explained its path more fully and clearly, and showed how great and severe the remaining struggles were. Therefore, the faithful, instructed by such prophecies, would struggle strenuously and yet continue steadfastly in their course of faith and patience.

After Daniel had witnessed these great upheavals shaking the earth in different parts, another vision was presented to him. What has already been said concerning the troubled sea and the conflict of the winds extends to the four monarchies, which we will now address. God intends a certain preparation by showing His prophet a turbulent sea produced by the conflict of the winds.

It is as if God were saying—after these troubles, others will arise. Thus, people will wait for peace and tranquility in vain, for they must suffer under fresh agitations. Now, the kind of trouble is expressed by the words, four beasts proceed out of the sea. This explains that concussion, those storms, and that confused disturbance of the whole world as one kingdom succeeds another.

It can scarcely happen that any kingdom perishes without involving others in its ruin. A single edifice can scarcely fall without the crash being heard far and wide, and the earth seeming to gape at its overthrow. What, then, must happen when the most powerful monarchies perish so suddenly?

Therefore, in this verse, Daniel shows how the world is like a troubled sea, since violent changes among its empires were then imminent. The comparison of empires to beasts is easily explained. We know how God’s glory and power are resplendent in all kingdoms, if they are conducted rightly according to the law of equity.

But since we often see the truth of what was said to Alexander—"The greatest kingdoms are the greatest robberies"—and recognize that in a great empire, it is very few who absorb all the power and exercise cruel and excessive tyranny, the Prophet here compares empires to great and savage beasts, which he will discuss later.

Now we understand the meaning of these words; and we may learn this lesson from what usually happens in the empires of the world: in themselves, as I have said, they are most beautiful reflections of divine wisdom, virtue, and justice, although those who obtain supreme power very rarely acknowledge that they were divinely appointed to fulfill their duties.

Therefore, since kings are mostly tyrants—full of cruelty and barbarity, and forgetful of humanity—the Prophet identifies this vice as originating from them and not from the sacred ordinance of God.

Let us proceed.

It is clear that the four monarchies are depicted here. But it is not agreed upon among all writers which monarchy is the last, and which the third. With regard to the first, all agree in understanding the vision of the Chaldean Empire, which was joined with the Assyrian, as we saw before.

For Nineveh was absorbed by the Chaldeans and Babylonians; but the Prophet discourses at length on the Assyrian and Chaldean Empire, which was then flourishing. No one, however, would have thought it so near its end. On the very night on which Belshazzar was slain, we saw how securely and proudly he was immersed in his pleasures, and what great and listless security existed throughout the city.

This monarchy then ought to be set before us in the first place. As in the second chapter that empire was called the golden head of the statue, so also it is now called a lion; that is, it is compared to a noble animal. It is comprehended under the image of a beast, and its fierceness and atrocity, as I have said, is by this denoted. But with respect to the other kingdom, some superiority is granted to it, since the world is always growing worse and worse.

And although Cyrus was a very prudent prince, yet he did not reach the temperance of former ages, for his ambition, avarice, and cruelty were insatiable. For Isaiah also, when he speaks of the Persians, says, They desire neither silver nor gold, but thirst after human blood (Isaiah 13:17).

We perceive then the reason why the Prophet says, The first beast offered to me was like a lion, because greater integrity flourished under the Chaldeans than when all the empires were mixed together, and the Persians subdued both the Chaldeans and the Medes. For it is evident from all histories that they were a barbarous and fierce nation.

They were indeed showy in their praise of virtue, since they spent their lives in austerity, despised all luxuries, and were exceedingly temperate in their living; but their ferocity and brutal cruelty rendered them detestable. The first beast then was like a lion, says he, and had eagle's wings; that is, although it was a lion, yet it had wings.

This refers to its swiftness, since we know in how short a time the Assyrians increased their monarchy, for they had previously subdued the Chaldeans, just like a lion for swiftness. For a lion has force, spirit, and cruelty for committing injuries. Besides, the prophet saw a winged lion, since they not only increased their empire by their own strength, but suddenly extended their wings in every direction. We see, then, how strength and power are denoted on the one hand, and the greatest speed on the other.

He afterwards adds, Their wings were dragged or torn off. For when the Chaldeans desired to stretch beyond their bounds, the Lord restrained them within due limits and checked their continual victories. Their wings were then torn off when God restrained them by the check of a bridle, so that they would not wander as freely as they had formerly done.

The Prophet then adds, This beast was raised from the earth, implying the cessation of the empire. For neither the Chaldeans nor the Assyrians were entirely destroyed, but their glory was completely taken away. The face of the beast no longer appeared when God transferred that monarchy to the Medes and Persians.

Hence the Prophet adds, It stood upon its feet, and the heart of a man was given to it. By this form of expression, he means to imply the reduction of the Assyrians and Chaldeans to their ordinary condition, and that they were no longer like a lion, but like private men deprived of their power and strength.

Hence the expression, a man’s heart was given to them, is not intended by way of praise, but by a man he intends any private person; as if he had said, the aspect of the Chaldeans and Assyrians was no longer terrible, since, while their sway prevailed, all men dreaded their power.

Hence God removed from the world the face of that beast, substituted that of a man, and made them stand upon their feet.

Formerly they flew about in the air and despised the earth as far beneath their feet, but God makes them stand upon their feet; that is, not conduct themselves after their customary and former manner, but simply on the common level, after God had deprived them of their empire.

This, in my judgment, is the simple meaning of the Prophet. Should there be any necessity, we shall afterwards confirm the remarks which we now review only briefly. It follows: —

Here the Prophet proclaims how he was instructed by a dream concerning the second beast. If we judge only by the event, this beast undoubtedly represented the kingdom of the Medes and Persians, although the Prophet specifies the Persians, as the Medes had long ago submitted to their yoke.

Behold, says he, another beast like a bear. We know a bear to be a base and foul animal, slothful and inert, as well as cruel. In comparing the bear with the lion, its appearance is foul and displeasing, while the lion is remarkable for beauty, although it is formidable.

He compares the Persians to a bear, on account of their barbarity, since we have already pronounced that nation fierce and savage. Then, again, the Persians were not civilized like the Assyrians and Chaldeans, who lived in the most beautiful region in the whole world, and in a most lovely country like a most noble theater; but the Persians lay hidden like wild beasts in their caves.

They lived among their mountains, and lived like brutes. Hence the Prophet compares them very fittingly to a bear; indeed, God showed this form to His prophet. He afterwards adds, It stood on one side. Some think this was added to express the more contracted dominion of the Medes and Persians, but this opinion is unsuitable.

We know how extensive the dominion of the Medes was before they came under the power of Cyrus and the Persians. By themselves, the Medes were most powerful; then the Persians were added, and afterwards Cyrus seized the possessions of the Chaldean monarchy. He possessed even the keys of Egypt, reigned in Syria, held Judea, and extended beyond the sea, until at length he was conquered by the Scythians.

When, therefore, it is said, he stood on one side, the obscure origin of this kingdom is intended, for the fame of the Persians was confined within their mountains until Cyrus acquired a name for them by his achievements. For he was a brave warrior, and deservedly eclipsed the glory of all others. Hence, at first this beast stood on one side; that is, the Persians were without fame or reputation, they had no wealth, and never emerged from their lurking places. We see how this particular detail is restricted to their origin due to its obscurity.

The Prophet then adds: Three ribs were in the beast’s mouth between its teeth; and it was thus proclaimed, Arise, eat much flesh! Those who interpret the three ribs as three definite kingdoms seem to refine things far too minutely. I think the number is indefinite, because this beast had bitten with its mouth not one rib but more; because the Persians, as we have said, drew to themselves the power of the Medes, and afterwards subdued the Assyrians and Chaldeans, and Cyrus also subdued many nations, until all Asia Minor acknowledged his authority.

When, therefore, the Prophet speaks of three ribs, it implies the insatiable nature of this beast, since it was not content with a single body, but devoured many men together. For, by many ribs, he meant much prey. This is the whole sense. I do not hesitate to explain the following words, it was said to the beast, as referring to angels, or to God Himself.

Some prefer to understand this as the stimulus by which Cyrus was instigated to cruelty. But since God shows His prophet the image of His Providence, what I have recently suggested becomes very probable: namely, it was said to the beast, Arise, eat much flesh; not because God was the author of cruelty, but because He governs by His secret counsel the events that men carry on without method, His authority is here deservedly placed before our eyes. For Cyrus would not have penetrated so swiftly into different regions, drawn to himself so many empires, and subjugated so many powerful nations, if God had not wished to punish the world and had not made Cyrus the instrument of slaughter. Therefore, as Cyrus executed God’s vengeance by shedding so much human blood, the Prophet declares it was said to him, Arise, and eat flesh.

In one respect, God was not pleased by the slaughter of so many nations by Cyrus, nor by the increase of one man’s power and tyranny through so much human bloodshed; but in another respect, God is said to have commanded the conduct of Cyrus, since He wished to punish the world for its ingratitude, to which the most desperate obstinacy and rebellion were added. There was no remedy for these vices; hence, God entrusted Cyrus with the duty of executing His judgment. I am compelled to stop here.

Prayer:

Grant, Almighty God, since You expose us to various distresses in this world to exercise our faith and patience; grant, I say, that we may remain tranquil in our station, through reliance on Your promises; when storms gather around us on all sides, may we never fall away and never despair, but persevere in our calling; whatever may happen, may we recognize You as carrying on the government of the world, not only to punish the ingratitude of the reprobate, but also to retain Your own people in Your faith and protection, and preserve them to the end; may we bear patiently whatever changes may happen to us, and may we never be disturbed or distressed in our minds, until at length we are gathered into that happy rest, where we shall be free from all warfare and all contests, and enjoy that eternal blessedness which You have prepared for us in Your only begotten Son. — Amen.

Daniel has already spoken of two empires, namely, the Chaldean and Persian. Interpreters agree on the necessity of referring this vision to the Macedonian Empire. He compares this kingdom to a leopard, or, as some translate, a panther, because Alexander obtained his great power through swiftness alone. Although it is not by any means a striking animal, it nevertheless managed by its remarkable speed to subdue the whole East. Others bring forward many points of likeness, in which the Grecian character is in accordance with the nature of the leopard.

But I fear these minutiae have little weight. It is sufficient for me that the Spirit here treats of the Third Empire. It was not of any importance at first, and could neither terrify distant regions nor acquire subjects by its own worthiness. It then became like some swift animal, if I may say so, as the swiftness of Alexander is notorious. However, he did not excel in either prudence, gravity, judgment, or in any other virtues. Mere rashness seized him, and even if he had never tasted wine, his ambition would have intoxicated him.

Hence, Alexander’s whole life was as if drunk; there was neither moderation nor composure in him. We see, then, how suitably this corresponds to the character of Alexander, although this also extends to his successors, all of whom largely partook of the nature of their prince. Daniel says, therefore, A beast appeared to him like a leopard.

He also says, It had four wings on its back, and four heads. Some people, as I think perversely, distinguish between the wings and the heads. They suppose the kingdom is depicted as winged because Alexander seized upon many kingdoms in a short period. But the simpler sense is that this beast had four wings and four heads because Alexander had scarcely completed his victories when he died, contrary to all expectation; and after his death, everyone seized a portion of the prey for himself.

This, however, is certain: after the chief generals of his army had contended for many years, all histories agree that the supreme power centered on four. Seleucus obtained Asia Major; Antigonus, Asia Minor; Cassander was king of Macedon and was succeeded by Antipater; while Ptolemy, the son of Lagus, became the ruler of Egypt. They had indeed made other arrangements among themselves, for Alexander had a son by Roxana, the first daughter of Darius. He also had a brother, Aridaeus, who grew to manhood but was epileptic and of weak intellect.

Then, as Alexander’s generals were cunning, they acted on the pretext that all should swear allegiance first to their young ward, and then to Aridaeus, in case their ward should die before he came of age. Lysimachus was then set over the treasury, another commanded the forces, and others obtained various provinces.

Fifteen or twenty leaders divided among themselves both offices and power, while no one dared to assume the name of king. For Alexander’s son was the lawful king, and his successor was that Aridaeus whom I have mentioned. But they soon afterwards united, and that was an admirable example of God’s Providence, which alone is sufficient to prove that passage of Scripture: He who sheds man’s blood, by man shall his blood be shed (Genesis 9:6).

For none of Alexander’s generals ultimately escaped unharmed except for those four whom we have mentioned. His mother, at the age of eighty, suffered a violent death; his wife, Roxana, was strangled; his son perished miserably. Aridaeus, his brother, a man of no intellect and almost on a level with brute beasts, was slain with the rest—indeed, the whole family of Alexander suffered violent deaths.

Regarding the generals, they perished in battles, some being betrayed by their soldiers and others falling victim to their own negligence. And yet, although they expected a bloody end, they did not escape it.

Only four survived, and so the whole empire of Alexander was divided into four parts. Seleucus, whose successor was Antiochus, obtained Upper Asia (that is, the eastern empire); Antigonus obtained Asia Minor, with part of Cilicia, Phrygia, and other neighboring regions; Ptolemy seized Egypt and part of Africa; and Cassander, followed by Antipater, ruled as king of Macedon.

By four wings and four heads, Daniel means the partition that was made immediately after Alexander’s death. Now, therefore, we understand what God showed His prophet in this vision, by setting before him the image of a leopard with four wings and heads.

He says, Power was given to the beast, because the success of Alexander the Great was incredible. For who would have thought, when he was crossing the sea, that he would conquer all Asia and the East? He led 50,000 men with him and did not undertake the war solely on his own responsibility, but by various means, he procured the nomination to the leadership of Greece from the Free States.

Alexander was therefore a kind of mercenary of the Greeks and was unable to lead with him more than 30,000 men, as we have said. He engaged in battle with 150,000, then with 400,000, and then with almost a myriad. For Darius in his last battle had collected over 800,000 men besides camp-followers, so that there were almost a million with him.

Alexander had already drawn to himself some auxiliaries from the foreign nations he had conquered, but he could not trust them. Hence, his whole strength lay in these 30,000. On the day he conquered Darius, he was so overcome by sleep that he could scarcely be aroused.

The historians who extol his prudence excuse this by recording his sleeplessness during the preceding night. Moreover, all agree that he appeared to be dead; when all his generals approached, they could scarcely wake him, and then they purposely raised a shout around his tent, though no one dared to enter.

Alexander had scarcely wiped his eyes when Darius fled. Hence the Prophet’s statement is true—power was given to this beast—as this happened beyond all natural expectation and human opinion. Indeed, by his very presence, he could frighten all Greece and lay prostrate such a large army.

He states this of the Third Empire. I will not repeat here all that can be said and gathered from history, for many things must be postponed until the eleventh chapter. I will therefore briefly condense whatever points seem necessary for interpreting the passage.