John Calvin Commentary Daniel 8:19

"And he said, Behold, I will make thee know what shall be in the latter time of the indignation; for it belongeth to the appointed time of the end." — Daniel 8:19 (ASV)

Those who read the noun קף ketz, “end,” in the genitive case in Daniel 8:17, understand in this place the word “vision” again, as if the Prophet had said, “At the time of the end there will be a vision.” But as מועד, meveged, or moed, signifies a “time fixed and settled beforehand,” there is nothing superfluous in that method of speech; then ketz, as I have said, is properly taken for the effect itself, and it would be harsh and far-fetched to say “at the time of the end there will be a vision,” in the sense of the fulfillment of the vision.

For this word expresses all that such interpreters wish it to imply. Besides, all are agreed as to the matter itself, since the angel bears witness to his being the interpreter chosen by God, who explains the future to the Prophet.

Behold, therefore, says he, I will explain to you. He here acquires confidence for himself from his office, as he had accepted the commands divinely laid upon him.

And we should remark this also, since our faith will never rest or become firm unless the authority on which it is founded is fixed. Since the angel declares himself to be executing an office divinely enjoined upon him, ought we to put confidence in men who conduct themselves with rashness, and, though they assume authority in God’s name, yet have no certain and lawful calling? We may learn, then, that neither angels nor men ought to be held in such honor as to induce us to receive whatever they bring forward, unless the Almighty has appointed them to be his ministers and interpreters.

He then says, I will announce to you what will happen even at the end of the wrath. Without doubt, the angel asserts by this phrase the suddenness of God’s wrath. We are aware how instantaneously on the return of the people their enemies attacked them in Judea, and never ceased to inflict upon them numberless troubles.

Therefore, as soon as the Jews had returned from exile, God began to discipline them in various ways, and not without sufficient reason. Everyone privately pursued his own interests, but without any regard for the temple and any desire for the worship of God, and thus they were given up to avarice and caprice.

They also defrauded God himself in tithes and offerings, as is evident from the prophets Malachi and Haggai (Haggai 1:12; Malachi 3:8). From that period God began to punish them, but deferred his vengeance until the time of Antiochus. The angel, therefore, calls the end of the vengeance that severer punishment that God inflicted after the people had abused his forbearance.

Therefore I will teach you, or lay before you, what will happen at the close of the vengeance, because, says he, it will be the time of the end. He here repeats what he had said concerning the effect of the prophecy, meaning, the fulfillment should take place at its own appointed season.

We must now notice the noun moed, because it is here opposed to our fervor and intemperance. Haste in desiring anything leads, as they say, to delay.

For as soon as God bears witness to anything, we wish it to be fulfilled at the very first moment, and if he suspends its execution only a very few days, we not only wonder but cry out with vexation.

God, therefore, here admonishes us by his angel that he has a settled time, and thus we are to learn to put a bridle on ourselves, and not to be rash and unseasonably hasty, according to our usual habit.

We ought, then, to remember the explanation given, and perceive how the effect of the vision is shown here, and thus it will obtain from us its just reverence. It follows: —