John Calvin Commentary Daniel 7:12

"And as for the rest of the beasts, their dominion was taken away: yet their lives were prolonged for a season and a time." — Daniel 7:12 (ASV)

Without doubt, the Prophet refers to what ought to come first in order, as the empires of which he is speaking were extinct before the Roman. Therefore, these verbs should be understood in the pluperfect tense, because the power had already been removed from the other three beasts. For the Hebrews were accustomed to repeat afterwards anything that had been omitted, and they do not always observe the order of time in their narratives.

Thus, after he had said the fourth beast was slain and consumed by burning, he now adds what he had omitted concerning the remaining three, namely, their dominion had been taken from them. He also adds what is worthy of notice: Length, or continuance, in life was granted to them even for a time and a time. There are two different words used here, but they signify one and the same thing, namely, a convenient time.

Here the Prophet understands that nothing happens accidentally, but all things are carried on in the world in their own time, as God has decreed them in heaven. Perhaps when the subject-matter of the discourse is length of life, it signifies the protracted period of these afflictions, as they will not pass away suddenly like clouds.

Not only severe but lengthened trials are said to await the faithful, which must afflict their minds with weariness, unless the hope of a better outcome propped them up. Thus, the Holy Spirit predicts how God would eventually deliver His Church after He had exercised its patience for a long time.

From the rest of the beasts power was taken away. The copula in the word ארכה, ve-arkeh, “and length,” may be resolved in this way — “because length in life;” as if he had said, the trials by which the sons of God would be oppressed would not be perpetual, because God had prescribed and defined a fixed period. A continuance, therefore, in life was granted to them, namely, for a time and a time.

The copula may be treated as “an adversative particle,” as if he had said, “although a continuance,” that is, although the people would not immediately escape from those sorrowful cares that oppressed them, yet God’s opportunity would eventually arrive, that is, the time at which it pleased God to redeem His own Church.

But the former exposition seems more genuine and more consistent, because length of time has its own limits and boundaries.

There is also a contrast between the words ארכה, arkeh, “length,” and זמן, zemen, “time,” and עדן, gneden, “time,” because length or “prolonging” refers to our perceptions; for when we are suffering pain, the greatest speed seems delay.

Thus, anyone in anxiety for an improved state of things counts every moment and is so vehement in his desires that he calls the Almighty into question for any delay.

Since, then, the impatience of men is so great when they are anxiously expecting this freedom from adversity, the Prophet says, in the ordinary understanding of the phrase, length of time was granted to the beasts; but he contrasts this with a suitable time, as if he had said — They act preposterously who thus indulge their own passions.

Since God has fixed His own time, they need patience and do not need to count the years; but this one thing must be concluded: when the Lord pleases, He will not delay His help.

This, therefore, is the full sense of the verse. It follows: —