ANNOTATIONS ON DANIEL

THE ARGUMENT

The book of Daniel is historical, to the seventh chapter; and prophetical in the rest. In the history of things done, we have singular monuments of the rare piety of Daniel, and his three companions of the same nation, about the same age, and in the same condition; who all in their youth were carried captives to Babylon, in the first captivity by Nebuchadnezzar, (not counting upon the captivity of Manasseh,) which was in the fourth year of Jehoiakim King of Judah, in the beginning of it: where at the first Daniel and his fellows, being instructed and trained up in learning for three years together, without intermission, were afterwards for their skill and dexterity advanced to honorable employments in that empire. God so took them into his particular care and charge, that their human instructions and learning became useful to them; being made subordinate, and subserving to divine gifts and graces, which he further bestowed on them. For they had the Spirit of sanctification, zeal for God's glory, firm faith, and invincible, though tried by fiery afflictions, and cruel decrees, inflicted on Daniel's three companions in their youth, and upon Daniel himself in his old age. Moreover, Daniel had the gift of prophecy. The dream which the King had forgotten, and which none of his wisemen could tell him, Daniel recalls to his memory, and gives the true interpretation thereof: whereupon being promoted to high dignity, he prefers his faithful companions; Providence so ordering affairs, that the Church in her sufferings and captivity in Babylon, should not want noble patrons for her comfort, countenance, and maintenance. He was famous for prayer and sanctity; as appears, Ezek. 14.14, 20. And, in the eleventh year of Jehoiachin's captivity, so singular for wisdom, that by a common proverb he was set a pattern thereof in Babylon; where Ezekiel also then prophesied: who taunts the King of Tyrus, (who thought himself so wise above others) with this mock, saying, Ezek. 28.3. Behold, thou art wiser then Daniel.

In the prophetical part of this book, Daniel's wisdom does clearly shine forth, in showing when the mystery of man's redemption should be wrought; and ceremonies, and legal sacrifices should cease, and be abolished, to give way to the service of God in spirit and truth; namely, when the Messiah was slain. Now to work sure confidence in the expectation of this singular good, Daniel has incomparable visions concerning the four great monarchies of the world, until the coming of Christ's kingdom; which was to be erected upon the ruins of the former, and to rule afterwards to the world's end: By which visions the Prophet shows, that the Jewish Church must be in a suffering condition; especially under the feet of the image, the divided kingdom of the Greeks, into north and south, Syria and Egypt, under the Seleucidæ and Lagidæ, successors to Alexander the Great; who exercised many outrages against the Jews: but above all, Antiochus Epiphanes was the most cruel, subtle, and pestilent persecutor, that ever the Jewish Church had. He hated piety, and was void of humanity, being maliciously set against Judah's religion; chiefly aiming to root out the worship of the true God, and to blot every impression and motion of piety out of men's hearts, against those former enemies, and this last, but worst of all. Daniel comforts, and quickens the languishing saints, by foretelling the singular history of things to be done in the Church, even till the coming of Christ the Messiah: and not only by predictions, and premonitions, would he make those heavy afflictions, which were to come, more tolerable: but also he tells the time precisely when the Messiah, by his death, should purchase for his Church spiritual deliverance, & and set up his spiritual, and everlasting kingdom, by causing and meriting salvation and eternal felicity to all both Jews & Gentiles which were of the election of grace. Foretelling likewise the final & fatal judgment of God to be executed by the Romans upon the Jewish nation, for denying the Holy One of Israel, and betraying the Lord of life to be killed by the Roman power. In the reading whereof, our Savior requires special care of understanding, Mat. 24.15. Wherefore Daniel's book seems to some, to contain the history of six hundred years, beginning with Babel's first year under Nebuchadnezzar; and reaching thence to Jerusalem's fall; the Romans thus; seventy years Babel's captivity lasted: thence seven seventies to the death of the Messiah: thence forty to the destruction of Jerusalem by the abomination of desolation, or abominable army of Roman infidels, working (by the just judgment of God) the desolation of the Jews, city, and country. These three sums; first, seventy in Babylon: secondly, seven seventies, that is, four hundred and ninety till Christ his death: Lastly, forty thence, to Jerusalem's destruction, make up six hundred years, the whole time and limits of Daniel's book. Yet others making Daniel's seventies, Chap. 9. to begin, not at Cyrus his proclamation for the Jews' return, when Jeremiah's seventy ended, 2 Chron. 36.21, 22. Ezra, Chap. 1. but at Artaxerxes his commission to Nehemiah, for to restore, and to build Jerusalem, (the walls and city) Dan. 9.25. and counting eighty-five years to intercur between those two dates, viz. the seven last of Cyrus; seven of Cambyses; seven months of Artaxerxes, or Smerdis Magus, thirty of Darius Hystaspis: one and twenty of Xerxes; and twenty of Artaxerxes, (for in his twentieth year Nehemiah had his Commission) they do so increase the number to be six hundred eighty-five years. This uncertainty, and others hereunto belonging, by reason of their opinions about the beginning of Daniel’s seventies, do arise from the uncertainty of Human Histories, upon which the reckonings of these times do depend. Whereof see more on Dan. 9.24,25,26,27. Daniel lived at the end of the Babylonish Captivity; yet returned not with the rest; but stayed behind: not so much by reason of his old age, as for his employments in the King’s affairs, and useful there to procure the good of his Nation, and to promote their Cause.

CHAPTER 1

Vers. 1. {In} The beginning and end of these seventy years’ Captivity, is from Nebuchadnezzar’s first, unto the first of Darius: and Daniel was in Babylon the whole time, as is plain in this Chapter, ver. 1. & 21. Jeremy in the first of Nebuchadnezzar tells, that Nations shall serve the King of Babylon seventy years, Jer. 25.11. So the account must be from Babel’s first. See 2 Chron. 36.21.

{third} Heb. three. But the Cardinal number when it is governed of a Noun, here, has the signification of the Ordinal number.

{year of the reign of Jehoiakim King of Judah} In the end of this third year of Jehoiakim, Nebuchadnezzar began to reign: and in the fourth year of Jehoiakim, he overthrew Pharaoh’s Army at Carchemish by the river Euphrates, Jer. 46.2. And presently began his expedition in Babylon, and came up to Jerusalem in the same fourth year of Jehoiakim, which was still in the first of Nebuchadnezzar. See Jer. 25.1. 2 King. 24.1. Now lest the desolation of Jerusalem, spoken of, Jer. 25.11. should make the unacquainted stagger, we must know, that the land paid, or kept and enjoyed her Sabbaths, Lev. 26.34. and rested 70 years, 2 Chron. 36.21. from the first Captivity, to the end of Babel’s reign. For in most exact truth, the desolation and rest was in part from the first battering of Jerusalem, and carriage of any from the Country. This third year of Jehoiakim was about 3400 from the Creation. Of this Jehoiakim’s death, we read, That he was bound in chains to be carried to Babylon, 2 Chron. 36.6. But dying on the way, he was buried as Jeremy prophesied, Jer. 21.19. & 36.30. though the common phrase of sleeping with his Fathers be afforded him, 2 King. 24.6.

{Nebuchadnezzar} 2 King. 24.1. 2 Chr. 36.6. the son of Nabopolasser. See Annotations on Ezek. 26.7.

{King of Babylon} See Annotations on Gen. 10.10. The Assyrians, Chaldeans, Persians, reigning as Monarchs successively, had in possession, and were styled Kings of this famous city. See Neh. 13.6.

{and besieged it} In the beginning of the fourth year of Jehoiakim; as was said.

V. 2. {And the Lord gave, etc.} So Deut. 32.27. Jer. 37.17. God, the Author of Nebuchadnezzar’s victory, sold them into the hand, etc. Judg. 3.8. & 4.2. Of Jehoiakim’s restitution, and subjection a while; and his rebellion after; and final overthrow last of all, see 2 King. 24.1,2. Jer. 25.1. 2 Chron. 36.5,6.

{with part} For part remained till the time of Jechoniah; and the last part, till the time of the last subversion of all, in the eleventh year of Zedekiah; which Nebuchadnezzar had most just cause of wrath against the Kingdom of Judah, for their double or treble rebellion against him. The Vessels of the Temple were of sundry sorts, and very many in number, Ezra 1.9,10,11. & 8.25,26,27. and yet part of them had been cut in pieces, at Jehoiachin’s captivity, 2 King. 24.13.

{Shinar} Read Gen. 10.10. & 11.2. which was a plain by Babylon; and is here taken for Babylon, where was the temple of their great god.

{The house of his god} As monuments of his triumphant victory; and of his thanksgiving to his god therefore. See 1 Sam. 31.9,10. This his god was the idol Bel; the chiefest Idol in account with the Assyrians, Persians, and Babylonians. Most think they understood by it the Sun. And hence was that Idolatry to the Sun, in Manasseh’s time, who had been in Babylon; and mentioned in the reign of Josiah, 2 King. 23.11. And hence also it is, that to the Fire, as a spark of the Sun, they gave Divine worship. Bel likely signified to them, what Baal did to the Jews, a Lord: from Bel and Nebo, their Idols mentioned, Esay 46.1. some of the Babylonian Kings would assume part of their names; as Belshazzar, Nebuchadnezzar: and the like name the Prince of the Eunuchs, by the commandment of the King, gave to Daniel, vers. 7. Chap. 5.12.

{treasure house of his god} Idolaters’ costs upon their gods. See Diodorus Siculus book 3. chap. 4. Belshazzar, in the sacrilegious profaning of them, had that handwriting, etc. Chap. 5.2, etc.

V. 3. {Spake unto Ashpenaz} In that third year of Jehoiakim, ver. 1. or beginning of the fourth. For Nebuchadnezzar’s first year comprehended part of the third year, and part of the fourth of Jehoiakim, Jer. 25.1. And in that year, and not in the eighth year of Jehoiakim; or in the seventh or eighth year of Nebuchadnezzar, as some would, (compare 2 King. 24.12. with Jer. 52.28.) was Daniel carried Captive, and this his commandment given to Ashpenaz.

{Eunuchs} Or, Courtiers; whereof many were Eunuchs: some not, Jer. 52.25. See Gen. 39.1. Esth. 4.4. & 6.2. & 7.9. Acts 8.27.

{and of the King’s seed} Heb. of the seed of the Kingdom. Esay foretold this, Chap. 39.7. not yet that Daniel and his Companions were Eunuchs in its strictest sense; as the mind of some is: nor yet certainly, though perhaps probably, of the seed Royal. The King’s purpose was, to keep them as hostages; and that he might show himself victorious, and also by their good entreaty, and learning his religion, they might favor rather him, than the Jews; and so also be able to serve him as pages of honor; and so from time to time to be advanced to offices in the Court, or Governors in their land. Moreover, by this means the Jews might be better kept in subjection, fearing otherwise to procure hurt to these Noblemen.

V. 4. {But well favoured} Not such as those, Lev. 21.17. Such rather as Absalom was, 2 Sam. 14.25. The King required three things; that they should be of noble birth, witty and capable of learning; and also of a strong and comely Nature and beauty; For gratior est pulchro veniens è corpore virtus; when there is εἶδος ἄξιον τυραννίδος. And all this; that they might do him the better service; and this he doing for his own commodities, makes it the less to serve for the praises of his liberality: yet in this he is worthy of praise, that he esteemed learning; and knew that it was a necessary mean to govern by.

{and skilful in all wisdom} In the principles of it: and according to the capacity of their years. And much towardness by many signs may appear in young and tender years; as in Athanasius, and others.

{to stand, etc.} As 2 Chron. 10.6. 1 King. 10.9.

{in the King’s palace} Ver. 19. before the king.

{teach the learning, and the tongue of the Chaldeans} That they might forget their own religion and country fashions, to serve him the better to his purpose: yet it is not to be thought that Daniel did learn any knowledge that was not godly: unless it were so far forth as whereby to be able to convince and condemn it. As Solomon would know madness and folly, Eccl. 1.17. as the Fathers would know the errors of philosophers, and tenets of Heretics, to be more able to confute them. In all points, Daniel refused the abuse of things, and superstition; insomuch that he would not eat the meat which the King appointed him; But was content to learn the knowledge of Natural, Moral, and Rational things, and Sciences; and the Chaldean tongue, which differed from the Hebrew, and was fittest to be spoken in the Chaldean Court, and in the King’s presence. Thus, Moses was learned in all the wisdom of the Egyptians, Act. 7.22.

V. 5. {daily provision of the King’s meat} Haply that they might be drawn to eat meats forbidden in the law.

{the wine which he drank} Heb. the wine of his drink. Such as he had at his own Table: Such was the King’s Humanity, and royal regard of his conquered Captives.

{three years} To the intent that in this time, though but short, they might learn both the manner of the Chaldeans, and also their learning and language.

{before the King} As well to serve at the Table, as in other offices of greater employment. Less care have we to fit ourselves to stand before the King of Heaven, to serve him in our several callings and offices.

V. 6. {Now among these} There were more besides, vers. 10.

{of Judah} Most likely of that Tribe.

{Daniel} So speaking of himself in the third person; and so often do the Prophets; as Esay 1.1. Jer. 1.1. Ezek. 1.3. yet otherwhiles, in his own person; as Chap. 8.1. and 9.2. for that no doubt can be made, but that he, and no other, is the penman of this book. See Chap. 10.12.

V. 7. {Prince of the Eunuchs} So ver. 8,9,10,11,18. This man is not named: and has Melzar under him, ver. 11. and seems not to be Ashpenaz, who is called the master of the Eunuchs, vers. 3. nor Arioch, who is called the Captain of the King’s guard, Chap. 2.14,24,25.

{Gave names} By the commandment of the king, Dan. 5.12. as Pharaoh did, Gen. 41.45. and Pharaoh Necho, 2 King. 23.34. and this Nebuchadnezzar, 2 King. 24.17. This was haply to show his absolute power, and right of dominion over them: as Adam gave names, Gen. 2.19,20. and to honor haply his idols of Chaldea, or the children by the idols’ names, Chap. 4.8. the principal whereof were Bel and Nebo, Esay 46.1. and to cancel likely in them the memory of their birth, country, and religion, and the knowledge of the true God, whose name they bore, El, and Jah: for the Jews usually gave their children names which might put them in mind of some part or point of Religion; or upon some extraordinary occasion changed the name; as Esau was called Edom, and Gideon Jerubbaal. God himself in favor changed the names of Abram, Sarai, and Jacob; and our Savior did so to Simon, and to the sons of Zebedee, Mar. 3.16,17.

{Belteshazzar} After the name of his God, Chap. 4.8. signifying, Bel keeps treasure, or keeping Bel’s treasures: but Chap. 10.1. the name is altered by displacing only a letter, and so making the name to signify, He blasts out a fire upon the enemy; even the Chaldean. It differs somewhat from the name of King Belshazzar, Chap. 5.1.

V. 8. {Daniel} Being followed herein by his three companions, as appears.

{Purposed} Such was his constancy, in piety, and resolution against sin, Heb. 12.4. Act. 11.23.

{defile himself with the portion of the King’s meat} The Babylonians did eat many things forbidden the Jews, Lev. 11. Deut. 14. and meats allowed, as wine here, yet became impure to the Jews in certain cases. And that case spoken of, 1 Cor. 8.1,4. (whereof see more, Act. 15.20. Rom. 14.1, etc. 1 Cor. 10.25,27,28,29.) seems to be in practice amongst the Babylonians, Dan. 5.4. Daniel brings this in, not so much to show his sobriety, temperance, and abstinence, from meats; as to show how God, from the beginning, assisted him with his Spirit, and at length called him to be a prophet.

{he requested} In his own and his companions’ names, vers. 10. He did it, presently without delay, and humbly, and modestly, for providing for the safety of his conscience, and theirs.

V. 9. {Favour} Heb. gave Daniel into favour. The effect of Solomon’s prayer, 1 King. 8.50. God made the Prince of the Eunuchs to show him favor and mercy, by granting him what he required, in that manner as is after set down: Otherwise he might have taken occasion hereby of displeasure, and anger at Daniel, as despising this the king’s bounty, and condemning his meats as unclean. See Gen. 39.4,21. Psal. 106.46. Prov. 16.7.

V. 10. {I fear my Lord the King} He supposed that they did this for their religion, which was contrary to the Babylonians, yet herein he would bear with them, if they could free him of his fear.

{worse} Heb. sadder, Gen. 49.9. Prov. 17.22.

{your sort} Or, term, or, continuance, vers. 5,6. or of your age and condition.

{endanger my head} My life, through his just wrath, upon my disobedience, and unfaithfulness.

V. 11. {Melzar} Or, the steward. It seems, it may be some name of office, as governor of the pages. Daniel discerning a willingness of connivance in the Prince of the Eunuchs, so he might be saved harmless in his fear: now he addresses himself to this under-officer. Thus wisely and diligently he uses all lawful means, and constantly wades through all difficulties, for the keeping of his conscience clear, and undefiled.

V. 12. {Prove thy servants} He moves for them also; and that earnestly and humbly, with all complements of civility.

{ten days} Meaning that within this space he might have the trial: and this he spoke, being moved by the Spirit of God, in confidence of his blessing upon them.

{pulse} Heb. of pulse; Not that it was a thing abominable to eat dainty meats, and to drink wine, as before, and after, they did, Dan. 3. So it were according to the rules of their Levitical Law. But if they should have been thereby won to the king, and have refused their own Religion, breaking the Levitical laws for meats, Lev. 11. Deut. 14. that meat & drink then had been accursed. Pulse and water, here mentioned; that the officer might see their confidence the more, and have the clearer trial, and better proof and experience of their saying, and the thing itself.

{to eat} Heb. that we may eat, etc.

V. 13. {and as thou seest} The motion fair, and not without the officer’s profit, and grounded upon a comfortable assurance of God’s blessing.

V. 15. {Their countenances appeared fairer} Not lean; but the more fresh and fair. Their bare feeding, and that also of Moses, when he fled from the Court of Egypt, declares that we must live in such sobriety, as God does call us unto; seeing he will make it more profitable unto us, than all dainties; for his blessing only suffices, Exod. 23.25. Deut. 8.3. Mat. 4.4.

V. 16. {thus Melzar} It suits with his profit: He took the king’s daily provision to himself, and his own family.

V. 17. {in all learning and wisdom} Meaning in liberal sciences, and natural knowledge; and not in the magical arts, which are forbidden, Deut. 18.10,11.

{Daniel had understanding} Or, He made Daniel understand; God did it. He the Author of learning and wisdom, Jam. 1.5,17. John 3.27.

{in all visions and dreams} Not in vain, nor false visions, Jer. 23.16. & 14.14. Ezek. 12.24. & 13.7,16. Zech. 13.4. Nor in common and ordinary idle dreams; whereof, Eccl. 5.3,7. or lying dreams, Jer. 23.25,27. But in such visions and dreams, as were extraordinarily sent of God, foretelling things to come; as those to Pharaoh, Gen. 41. and to Nebuchadnezzar, Dan. 2. Or such, whereby he revealed his will to his Prophets, Numb. 12.6. And this gift of understanding was not in him, by way of habit, constantly abiding; as appears, Chap. 2. nor was the like in Elizæus, as appears, 2 King. 3.15. & 4.27. But by way of infusion; upon some special occasions, and for some special uses, as God pleased. However, by this it appears, that Daniel was a Prophet, and none of the other three; for by dreams and visions, God appeared to his Prophets, as we said, 2 Chron. 26.5. Dan. 10.1. And herein his Book excels; declaring the coming up of idolatry, chastisement, and fall of the Babylonians, Medes and Persians, Greeks, whole, and parted; and how Christ defends the holy Jews, until the redemption. Dreams also seem here to have reference to those, Chap. 2.1. and Chap. 4. vers. 5.

V. 18. {the end of the days} Of the three years, above mentioned, vers. 5. in the year of the world, 3406. or 3407. or thereabout.

V. 19. {communed with them} And others too, as appears in the words following. And by comparing the speeches and answers of all together, he found none like Daniel, and his three companions.

{stood they before the King} Vers. 4. to serve him in his palace.

V. 20. {wisdom and understanding} Heb. wisdome of understanding.

{ten times better} A certain number for an uncertain; so Gen. 31.7,41. Num. 14.22. Job 19.3. A very great difference and degree of excellency.

{Magicians and Astrologers} These names, at the first, were, and might be taken in good part; as the word Tyrannus, Sophistor, and the English word, Knave, is found in Chaucer, for a male child: though afterwards, through abuse of men and arts, the names grew infamous.

V. 21. {And Daniel continued} In esteem and dignity, in the highest offices and employments, under the kings of Babylon. This verse comes in here, as it were by way of a parenthesis.

{even unto the first year of King Cyrus} And after, Chap. 10.1. Of Cyrus, see Esay 44.28. & 45.1,4,13. & Dan. 5.30,31. & 6.28. and 10.1. That is, he was esteemed in Babylon, as a Prophet, in dignity and honor, as long as the Empire of Babylon stood, and afterward also: and yet Belshazzar, in his last year, seems ignorant of him, Chap. 5.13. with this first of Cyrus, the seventy years of captivity ended: Thus, Nebuchadnezzar, forty-five, almost, reigning with his Father, and alone: compare Jerem. 25.1. with 2 King. 25.27. Evilmerodach, two years, Neriglissorus, four years, Laborosarchodus, nine months; Belshazzar, 17 years; Darius Medus, one year. See Jer. 27.7.

CHAPTER 2

Vers. 1. {And in the second year of the reign of Nebuchadnezzar} Heb. and in the second yeare in the reign of Nebuchadnezzar. And this seems to suit better with the truth of the sacred History. For this Dream and Exposition, was not in the second year of Nebuchadnezzar’s reign, and Daniel’s captivity. The things set down towards the end of the former Chapter, make against that; neither does anything force us to understand them by way of anticipation. And much less was it in the second year of his Monarchy; which for this cause, some would have to begin many years after, upon his conquest over the Ammonites, Moabites, and Egyptians. And least of all was it, in the second year of his Successor, and son of the same name; as divers forged heathen Historians frame the catalogue of the Babylonish kings. But rather, this fell out in the second year, after the three years were expired, wherein Daniel and his companions had been trained up, as is expressed, Chap. 1. vers. 5,18. And this was the sixth year of Nebuchadnezzar’s reign, and Daniel’s captivity, and in the ninth of Jehoiakim. In the second year then after Daniel’s Coronation, as it were, with wisdom, Chap. 1.19,20. was this dream, by Daniel, recalled to the king’s memory, and expounded. And this was some six or seven years, before Ezekiel began to prophesy, Ezek. 2. ver. 2,3. As Joseph in the second year, after his skill in dreams, expounded Pharaoh’s, compare Gen. 40.23. with 41.1. God so disposing the times alike; the Magicians alike; and so guiding, and advancing Joseph and Daniel alike. See Annotations on Chap. 2.13.

{Nebuchadnezzar dreamed} And thus God has vouchsafed dreams, sometimes to heathen and idolaters, for the good benefit of his own servants; as to Pharaoh, Abimelech, and Laban, Gen. 12. and 20. and 31. This dream was about the year of the world, 3404.

{dreams} Not that he had many dreams, but that many matters were contained in this one dream; because in that one image which he saw, there were divers metals, which were types, and representations of divers monarchies, one succeeding another.

{was troubled} Vers. 3. See Psal. 77.3. Because it was so rare and strange a dream; even while his sleep was yet on him, was he troubled. See Gen. 40.6.

{brake from him} Or, fled from him, that he could sleep no more by reason of the disquietness of his spirit.

V. 2. {Magicians} Chap. 5.7. Gen. 41.8. Ezek. 21.21. More names, of several sorts follow, of men of curious arts, in themselves unlawful and devilish; and not easily, with certainty now distinguishable. See the many books of like artificers, Act. 19.19. Such were those in Egypt, Exod. 7.11. whereof Jannes and Jambres were chief, 2 Tim. 3.8. Such was Simon, Act. 8.9,10,11. Bar-jesus or Elymas, Act. 13.6,8. See 2 Chron. 33.6. such are forbidden, Deut. 18.10,11,12.

{Chaldeans} Or, diviners. This nation of all others was given to suchlike arts and studies: and all these astrologers, and sorcerers called themselves, by this name of honor, and from the name of this country; as though all wisdom and knowledge of the country depended upon them; and that all other countries were void of the same, vers. 4,5,10.

V. 4. {In Syriack} Or the Babylonian tongue. So Esay 36.11. yet now the Syriack and Chaldee tongue do much differ, and did in the days of our Savior, who used the Syriack tongue, as the Jews did in his time. This appears by many Syriack words in the New Testament, which yet are called Hebrew, because that was the ancient and mother language, and the Syriack but a corruption of it. See Joh. 5.2. & 19.13,17,20. Apoc. 9.11. & 16.16. Act. 21.40. & 22.2. Syria sometimes comprehended Babylon in it, Mela. 6.1. c. 11. Pliny 6.5. c. 12. Hitherto Daniel writ in the Hebrew tongue. Now he begins in the Syriack or Chaldee tongue; and so continues while the visions are general, and cause the Jews no danger; and this is to the eighth Chapter, using the Chaldee, which then was best known, and general over the East; But when the oppressors are named, and the Jews are plainly described the people whom God defends; then the eighth Chapter and all after, he writes again in Hebrew, and has a commandment to keep close the plain exposition, in Chap. 12.4. The additions to Daniel, which the Trent Council has made canonical, brings in a third language, as written originally in the Greek tongue.

{O King} Chap. 3.9. & 5.10. and 6.6. a speech of affection, and of honor natural, and civil, used also by the people of God, chap. 6.21. 1 King. 1.31. Neh. 2.3.

{live for ever} Forever, both in Hebrew and Chaldee, signifies often a long time only; as Exod. 21.6. Gen. 13.15. Psal. 89.1. See Annotations on Exod. 12.24. Here they express our wish at full, and desire his longest life; yet cannot mean his everlasting life in this world. Neither may we exclude them from thoughts of wishing him an everlasting happy life after this. So many heathens, specially of greatest fame for learning and wisdom, having writ so much of the immortality of the soul; and of an everlasting life in joy, or pains, after this life ended.

{and we will shew} It was more than they could do, Chap. 4.7. and 2.27. Gen. 41.8. But they promise this, to gain the time, etc. as the King says, vers. 8.

V. 5. {the thing is gone from me} The Chaldee signifies both word and thing; as likewise the Hebrew does. From me, not without God’s special providence; minding thereby the honor and advancement of Daniel, for the good of his Church and people in their captivity.

{ye shall be} This, though cruel and unjust in itself, as they truly plead, vers. 10,11. yet is a just reward of their arrogancy which vaunted of themselves, that they had the knowledge of all things, that they should be proved fools, and that to their perpetual shame and confusion.

{cut in pieces} Chap. 3.29. Chaldee made pieces.

{and your houses shall be made a dunghill} Ezra 6.11.

V. 6. {Rewards} Or, fee, Chap. 5.17. The word properly signifies a very great reward, such as prodigals who make no account of their wealth, use to give.

{therefore shew me the dream} So again, ver. 9. still pressing them to this point, and that tyrannically.

V. 7. {Again} Ver. 4.

V. 8. {would gain the time} Chaldee, buy. See, Ephes. 5.16. men in danger will give anything to gain time, for their own advantage, to delay, and protract it, in hope to find out some occasion to escape, in the meantime. So here, in hope that the king might yet rub up his memory, and better remember his dream, or turning his thoughts some other way, might as well forget his decree, as his dream; or at least, that in time his anger might assuage, and he mitigate, if not revoke, that rash judgment, and bloody decree.

V. 9. {one decree for you} That is, my sentence shall stand firm, and be brought to effect, Esth. 4.11. One Law, once passed, as Psalm 89.35. and never to be revoked; nor second to be made, 1 Sam. 26.8. had been the more tyrannical cruelty in the king; had not they bragged as much of their magical profession: though their profession in general deserved death by the Law of God, Lev. 20.27. Deut. 18.10,11.

{for ye have prepared lying and corrupt words to speak before me} I know that you, because you cannot tell me my dream, have prepared yourselves to give me a false interpretation, accommodated to the present time, and pleasing in the event.

{and I shall know} By your telling the dream that is past, I shall know your skill and ability to tell the interpretation thereof, though it be in foretelling things to come. And surely, if you can know the future, much more should you know that which is past.

V. 11. {a rare thing} Chald. precious. For precious things are rare.

{whose dwelling is not with flesh} That pure spirits, free from all mixture and infirmity of the flesh, have no conversation, nor ordinary communication with men, whose souls lodge in bodies, and are tied to senses: hence it comes to pass, that that divine light they receive, is very small, and also depends wholly on the good pleasure of God. Thus they acknowledge a Deity, and God’s omniscience; and that proper to him: as what man does not all this? Though they err in the point of more gods than one. And thus they make way to Daniel’s honor, and favor and interest in the true God.

V. 12. {for this cause} The more also for their last answer, ver. 10,11. whereby they charged the king with tyranny, requiring of them things never heard of, and surpassing the reach of all human nature.

{very furious} Prov. 27.4. and 21.24. and 19.12. and 16.14. and 20.2. This, as it is dangerous in the person of a king, so it much misbeseems him, Eccl. 7.9. Prov. 14.17. and 16.32. See Mat. 21.5. Prov. 20.28. Esay 16.5.

V. 13. {And the decree went forth} The king pronounced it, and he caused it to be proclaimed, a decree written in blood, Esay 10.1.

{that the wise men should be slain} Those that were there present: or else, all the wise men were to be slain. The king deeming and dooming them as impostors; and continuing in his rage, through his despair of knowing his dream, and the interpretation of it.

{And they sought Daniel} Absent belike at that time, or slighted as being novices; and the others old and experienced Magicians; or kept off, by reason of their envy toward them, Prov. 27.4. This envy threw Daniel afterwards into the den of lions. However, this shows that these things fell out after the three years of their training up, Chap. 1.5. and that Daniel and his fellows were not with the rest before the king, vers. 2. as not affecting to be of that number, nor meddling with such arts, nor coveting such rewards, and honors, vers. 12.

V. 14. {answered with counsel} Chald. returned: or, restored counsel and wisdom; to wit, why the decree for killing all the Sages should be stayed.

{to Arioch} Gen. 37.36. and 40.3. 2 King. 25.8. Haply being a stranger he had not attained to a free access to the king. But necessity drives him to it, ver. 16.

{Captain of the King’s guard} Or, chief Marshal. Chald. chief of the executioners, or slaughter-men; as Gen. 37.36.

V. 15. {so hasty?} Why may it not be deferred, if hope may be given of satisfying the king’s mind about his dream?

{Then Arioch made} Daniel so not hearing of it before. See Annotations on vers. 13. Arioch also haply made the motion of Daniel’s going to the king about it: which Daniel puts in execution in the next verse.

V. 16. {give him time} Not to study or meditate by discourse of reason, or by help of books, or rules of art, nor to deliberate; but to call upon God with fervor and perseverance: for in God he placed all his hope and help. Neither does the king deny this space of time to Daniel, upon the hope he had in his promise; though he would not use delay with the Magicians, who put him in despair, ver. 8.

V. 17. {his house} In Babylon, where it seems he remained during the times of the Babylonian monarchs, Chap. 1.21. And his house likely not far from the king’s palace, if this may stand with his ignorance of the king’s decree, ver. 15. However, his house was the fittest place for his purpose of prayer.

{known to Hananiah} For their help in prayer, and so he acknowledges, and owns them in the business, vers. 23. & 36.

V. 18. {Desire mercies} Prayer to God is the means of deliverance in greatest dangers.

{of the God} Chald. from before God, or, the face of God; as ver. 15. from before the face of the King.

{that Daniel} Or, that they should not destroy Daniel, etc. This was the immediate end which they aimed at.

V. 19. {in a night vision} Whether to him sleeping, or waking, it is uncertain. As also the particular manner how it was revealed: and whether the next night after, or some other short time; for the king’s hasty wrath would admit no long delay.

{blessed the God of Heaven} Did give thanks, and praise to him. God in another sense does bless us. And we in another sense do bless others, Gen. 24.60. Josh. 22.6.

V. 20. {Blessed be the name of God for ever and ever} Psal. 113.2. and 115.18.

{for wisdom and might are his} Job 12.13,16. Prov. 2.6. Jam. 1.5. 1 King. 3.9. See vers. 23. of this Chapter. Daniel did see this, in that God in wisdom did foresee, and in his might was able to effect this wondrous change of empires, as this vision did foreshow.

V. 21. {and he changeth the times} This seems to have special regard to the revolutions of states and empires, and to the other mutations of the affairs of the world; which was the subject of the king’s dream.

{he removeth Kings} Job 12.18. Gen. 14.

{he giveth wisdom} This has reference to the gift given to Daniel.

V. 22. {he revealeth deep and secret things} As now to Daniel; and so to Joseph, Gen. 37. & Chap. 41. Job 12.22.

{and the light dwelleth with him} He shows that man has neither wisdom nor knowledge, but very dark blindness and ignorance of himself: for it comes only of God, that man understands anything: He is Light, and dwells in Light, 1 Joh. 1.5. 1 Tim. 6.16. Psal. 139.12.

V. 23. {I thank thee} So Mat. 11.25.

{O thou God of my Fathers} To whom you made your promise, and who lived in your fear; whereby he excludes all other gods: and fastens his faith upon God’s free and gracious covenant, as the ground of this mercy, and his thanksgiving; not pretending to any worth of his own.

{wisdom and might} Valor and greatness of mind in actions; and wisdom in counsel, and in understanding of affairs, and skill to interpret the dream.

{we desired of thee} That is, he and his companions, vers. 17,18. see the benefit of conjoined prayers; and the modesty of God’s servants, who attribute the good things they receive from God, to other men’s prayers, as well as to their own.

{made known to us} Amos 3.7. Gen. 18.17. and 6.13. Psal. 25.14. Joh. 15.15.

V. 24. {unto Arioch} Not straight to the king; so full was he of modesty and humility; and so free from pride and arrogancy: and haply to stop him from present execution.

{to destroy} So 1 King. 2.25,29. 1 Sam. 22.17,18. Soldiers, and chief commanders used in such cases.

{Destroy not the wise men} See the mercy of God’s servants; Daniel sues to save the life of the wise men: not, that he favored their wicked profession; but in that he had a respect to equity and mercy: because the king proceeded according to his wicked affection and fury; and not considering at all, if their science were lawful or no.

V. 25. {Then Arioch etc.} Doubts nothing of Daniel’s truth, honesty and wisdom; but hastes to bring Daniel, and this welcome message to the king, the more to ingratiate himself into his favor: And herein ascribes to him more than in truth was, as courtiers use to do. For he sought not Daniel, unless it were to slay him, vers. 13. not found him; for Daniel offered himself unto him, vers. 24.

{I have found} Chald. that I have found. It seems then that Daniel was but yet a novice; as yet of no such name and fame, as afterwards. This was his first rising; this being but the second year after his three years of education ended.

{Captives of Judah} Chald. children of the Captivity of Judah.

V. 26. {The King answered} That is, spoke. For in the Chaldee, and Hebrew, and Greek also the word translated, answered, is very often used, when no question before is asked. So Job 3.2. Mat. 22.1. and 11.25. and 17.4. Luk. 14.3.

{art thou able?} Though he found him ten times better than the Astrologers, Chap. 1.20. yet, either that has reference to future times; or, in the throng of his mighty affairs, and sudden trouble of his spirit at this dream, he did not recollect himself to think upon Daniel: as neither Belshazzar did, Chap. 5.10,11.

V. 27. {the secret} Is a divine revelation; no natural dream. And therefore not within the power of man, to reveal, or interpret.

{cannot the wise men} No more than they could read the writing, Chap. 5.7,8. nor those Magicians in Egypt could do those miracles, Exod. 8.18,19. and Chap. 9. and 10. Daniel first shows the insufficiency of the wise men, before he shows God’s power.

V. 28. {but there is a God in Heaven that revealeth} He shows, that man by reason and art is not able to attain to God’s secrets; nor sorcerers by the help of their false gods: but the understanding only thereof must come of the true God. Whereby he smites the king with a certain fear and reverence of the only true God, of his wisdom, and power; to draw him from his false gods, that could not help his sorcerers in this their danger. And that he might be the more apt to receive the high mysteries that should be revealed to him. See Gen. 40.8. and 41.16.

{maketh known} Chald. hath made known.

{in the latter days} Or, in the end of dayes; as Gen. 49.1. Esay 2.2. Micah 4.1. Act. 2.17. that is, in time to come, after this, even to the Messiah; as is declared, vers. 29,45. See Jer. 23.20. Ezek. 38.8.

{are these} Of that same argument as your thoughts were before your dream, vers. 29,30.

V. 29. {Thy thoughts} Daniel from God tells him, not only his dream; but more also, even his waking thoughts before his dream.

{came into} Chald. came up. God sometime satisfies the curious desires of great men for the good of his Church.

V. 30. {for any wisdom that I have} He arrogates nothing to himself; but honors the king, in that for his sake God vouchsafes both the dream and interpretation; to insinuate the more into the king’s heart, a mind and affection to the true God. So before, vers. 29.

{but for their sakes} Meaning for the Jews’ sake also, and all the Church (which Nebuchadnezzar had then in his dominions, and power) was granted to Daniel, the revelation both of the dream, and the interpretation: or simply, for the sake that it might be made known to the king; for the word their is not in the original.

{The thoughts of thy heart} Vers. 29.

V. 31. {sawest} Chald. wast seeing; in a dream, vers. 1,2.

{a great Image} Hieroglyphically representing the various changes of kingly governments in the world, till the coming of Christ; which was from his time above six hundred years.

{whose brightness} See Chap. 4.36.

{terrible} Not so much to affright, as to astonish with admiration; as Luk. 7.16. & 1.65. Mat. 9.8. or as in the first verse of this Chapter.

V. 33. {part of Iron, and part of clay} Some parts of them of the one, and some parts of them of the other; and not the whole feet composed of a matter arising from a commixtion of iron and clay. See vers. 42.

V. 34. {was cut out without hands} See vers. 45. without art or industry; without engines and human helps. See Esay 45.9.

V. 35. {like the chaff} Such is the glory of all human kingdoms, of worldly men, and of all earthly felicity, Eccl. 1.2. Psal. 37.35,36. Job 20.6–8. Psal. 39.5. Such use Nebuchadnezzar should have made of this vision.

{no place was found} As Psal. 37.10,36. & 103.16.

{became a great mountain} Grew by degrees to a great mountain after it smote the image.

{and filled the whole earth} Exceeded all the other empires.

V. 36. {This is the dream} He appeals, as it were, to the king’s conscience for the truth hereof in all particulars. And therefore that he cannot doubt of the truth of the future interpretation.

{we will tell} Joins his companions with him in his modesty, and humility; and because of the help of their prayers: though the revelation was vouchsafed to him alone, vers. 19.

V. 37. {Thou O King} And his successors in the empire, Jer. 27.6,7. Ezek. 26.7. the Babylonian alone; not the Assyrian: much less must it be fetched so high, as from Nimrod, Gen. 10.9,10.

{a King of Kings} Ezra 7.12. as Deut. 10.17. and as Gen. 9.25. as Cant. 1.1. and as the Oracle was called sanctum sanctorum, the most holy place. Nebuchadnezzar had many kings feodary and tributary unto him, and under him: and captives with him in Babylon, 2 King. 25.28.

{hath given thee} And would do more: as this dream shows: for this was but in the fifth year of his reign. See Annotations on vers. 1. Chap. 4.25. & 5.21. Ezra 1.2. This donation of God should have prevented that pride of his spirit, Chap. 4.30. & Esay 14.12,13. which was like that of the Assyrian, Esay 10.8–16.

V. 38. {And wheresoever} In all your large empire, Chap. 4.12,21,22.

{thou art this head of Gold} He understands not only the person of Nebuchadnezzar, but the Chaldean Empire: called a head, because it was the first of these 4 monarchies. For the Assyrian Empire was past and extinct. And Nebuchadnezzar desired only to know what should be after him, vers. 29,30. And of gold, it is said to be in regard of its glory, riches, splendor, and magnificence in all greatness, Esay 13.19. & 14.11,12,13. Babylon is called the golden City, Esay 14.4. and monstrous was that Colossus of gold, made by the king, Chap. 3.1. It is likened to a lion, Chap. 7.4.

V. 39. {arise another kingdom} That of the Persians, and the Medes, begun by Cyrus the Persian, and Darius the Mede, Chap. 4.30,31. & 6.28. & 9.1,2. This is figured by the breast and arms of silver, vers. 32. and by the bear, chap. 7.5. and by the ram with two horns, Chap. 8.3. and that in regard of the conjunction of both these nations in one empire. See Esay 21.2. This though rich and splendid, yet not like that of the Babylonians, Dan. 7.5. and 8.3. & 11.2. and they worse touching ambition, cruelty, and all kind of vice; showing that the world should grow worse and worse, till it was restored by Christ.

{Inferior to thee} In peace, prosperity, and glory; not in length of duration, or extent of dominion, Paulus Orosius book 3. Chap. 8, etc.

{third Kingdom of brass} That which Alexander got by overcoming Darius Codomanus; represented by the belly and thighs of brass, vers. 32. And by the third beast, the leopard, Chap. 7.6. And also by the he-goat, Chap. 8.5. But with this difference, That in that representation of the he-goat, Chap. 8.21. The whole empire of Alexander the Great, and all his successors also in the Grecian Empire are understood, as the text in that chapter clears it. But here only, and Chap. 7.6. the empire in Alexander’s own person, and the power of Greeks with him, is understood: and all his successors in that Grecian Empire, are made the fourth kingdom here, represented by the legs of iron, and feet part of iron, and part of clay, vers. 33,40,41,42,43. and are also made the fourth beast, Chap. 7.7,8. See Chap. 11.3, etc. Alexander’s kingdom here is said to be of brass; Because he did nothing else but devour by force of arms, which were anciently made of brass tempered: alluding also herein to the state of this kingdom, that it was worse than the former; as brass is worse than silver. And it continued but for a very small time; only six years in Alexander’s person after the conquest of Darius.

{rule over all the earth} Over a great part thereof, so that he shall obtain the greatest empire of the world; called universal, by popular speech, Dan. 8.5. Luk. 2.1. So did Alexander the Great with the whole power of Greek states, which made him their king for the Persian War. Of the largeness of his empire, we may read Plin. lib. 4. cap. 10. Justin. lib. 12. Q. Curtius, l. 10.

V. 40. {The fourth Kingdom shall be strong as Iron} Signified by the fourth beast, Chap. 7.7,8. So understood of the Grecians jointly. By the two legs, and feet, part of iron, and part of clay, vers. 33. is understood by some, the Roman Empire; and that before Christ’s second coming, divided into the West and East Empire; the Latin and Greek Empire, the German and Constantinopolitan; whose arms are the spread eagle with two heads. Some apply it to the state of the Roman Empire before Christ’s birth. Both meet with such difficulties and impossibilities herein, as make them various, inconsistent, and unsound in their assertions: and the truth is, That the taking in the Romans here, is an error hurtful to Daniel’s book, and to all Christianity, and other stories, being inconsistent with them; and has no color of truth from Daniel. But the contrary; as appears, vers. 34,35. and vers. 44,45. See the Annotations; and Chap. 11. Some here will go so far as to have Antichrist included. But all that can be true therein is, that what things are spoken here, and Chap. 7.7,8. and 11.21,28,30,31,32,36–38. may be by way of analogy or type referred to Antichrist. And possibly in regard of a like revolution of things happening, St. Paul to the Thessalonians, and St. John in the Revelation, may allude hereunto. As that of Gog and Magog, Revel. 20.8. does to that in Ezek. 38. & 39. Chapters. We conceive, that in the first and proper sense, the successors of Alexander the Great are here understood, the Seleucidæ, and Lagidæ, reigning in Syria, and Egypt; who more sharply oppressed the Church than all others; insomuch, that they have gone about to do violence to the conscience, Ch. 7.7,8. & 8.9,10,24. & 11.4,5,21. And this kingdom is called of iron, a base metal, but very hard; a metal for war. And indeed this kingdom was cruel, and tyrannical, and bloody, specially to God’s people, the Jews. See Chap. 11. and the books of Maccabees. The condition of it is further described to be very variable; sometime powerful, and otherwhile very weak; a quality very agreeable to these two kingdoms of the Seleucidæ, and Lagidæ, Alexander’s successors, in regard of their originals, acts, and events.

{And bruise} Whom? even the Jews’ nation: but the wise Daniel hides that, which would cause them to be more hated of the heathen. Confer with these words, Chap. 7.7,8,23. and 8.24. and 11.22, etc.

V. 41. {the feet and toes} Insists more largely in this, and the two verses following, upon that in the 33 verse; as the thing most concerning the Jews, and their calamities by these oppressors: that so they might be foretold of them, and strengthened against them.

{the Kingdom shall be divided} Into the Seleucidæ that held Syria, and the Lagidæ that reigned in Egypt; called the kings of the North, and of the South, Chap. 11.5,6. and they had continual wars and discords among themselves.

V. 42. {the toes} The provinces and principalities annexed to these two kingdoms.

{part of Iron} He has regard to the variety of the state of the two kingdoms, and their annexed provinces and principalities, often raised up, and powerful; and often abased, and depressed one by the other; and afterwards by the Maccabeans. See Ezek. 38.21, etc. and in the end by the Romans.

{partly strong} In relation to Judah, in dealing against them. So unto Antiochus Epiphanes; or somewhat farther, ver. 40.

{broken} Or, brittle.

V. 43. {with the seed of men} Those kings of Syria and Egypt shall contract affinity, by giving one another their daughters in marriage: for Ptolomy Philadelphus gave his daughter Bernice to Antiochus Theos. Antiochus the Great, gave his daughter Cleopatra to Ptolomy, Epiphanes; etc. Chap. 11.6,17. 1 Mac. 10.51. and 11.9. whereby notwithstanding they cannot be joined in heart, and make a firm and constant union.

{not cleave one to another} Chald. this with this. Marriages made for bad, or by-ends, seldom or never thrive.

V. 44. {and in the days of these Kings} Chald. their dayes; or, after the dayes of those Kings and kingdomes. So Job 27.15. those that remain of him shall be buried in death; that is, after death: In the days of those last kings; when the kingdoms of the Seleucidæ, and the Ptolomies are fallen: or about the end of those kingdoms of Syria and Egypt. He interprets that, vers. 34,35.

{a Kingdom} Spiritual and heavenly, of the Messiah manifested in the flesh, Chap. 7.13,14,27. John the Baptist looked to this: and our Lord also, saying, The Kingdome of heaven is come: and so did St. Paul, 1 Tim. 1.17.

{which shall never be destroyed} Chap. 4.3,34. & 6.26. & 7.14,27. Mic. 4.7. Luk. 1.33. Esay 9.7. Psal. 145.13. His purpose is to show, that all the kingdoms of the world are transitory; and that the kingdom of Christ shall only remain forever.

{kingdom} Chald. kingdome thereof.

{shall not be left} As the former kingdoms, and monarchies were the Chaldean to the Persian; and the Persian to the Grecian: But shall ever remain and abide in Christ: so militant here, as the gates of hell shall not prevail against it; and after forever triumphant in heaven.

{break in pieces} For that the Son of God, Sovereign King of the world, is he that at all times has destroyed all empires, and powers contrary to his, Psal. 2.9. Isa. 60.12, etc. Zech. 11.8. 2 Cor. 10.5,6. who having made an end of subverting these four monarchies, in their several times, with the ruin of these last kingdoms of Syria and Egypt, in the beginning and rising of the Roman Monarchy, has established his universal kingdom, though amongst his greatest enemies. The empire of the Romans then cannot be understood and comprehended in these kingdoms. It being not broken to pieces, so that no place was found for it, by this stone, when it came, but rather began then, or most flourishing, and still remaining, in some degree, to this day.

V. 45. {Stone} Psal. 118.22,23. Mat. 21.42. 1 Pet. 2.4, etc. Esay 28.16. Act. 4.11. Zech. 3.9.

{was cut out of the mountain} Meaning Christ, who was born indeed of the Virgin Mary, but sent of God from the Mount of heaven. See Esay 51.1,2.

{and it shall stand for ever} This kingdom of Christ, at the beginning should be small, and without beauty to man’s judgment, baser than all those former metals; and should be set up and carried on by poor and base means, in man’s eyes, by the foolishness of preaching; but yet should at length grow (by the only power of God, without force and human art) to a great mountain, ver. 35. and fill the whole earth, Esay 49.23. & 60.12. And this kingdom which is not only referred to the Person of Christ, but also in its degree, to the whole body of his Church, and to every member thereof, shall be eternal: for the Spirit that is in them is life eternal, Rom. 8.10. See 1 Cor. 12.12. Ephes. 1.23.

{without hands} Or, which was not in hand. Things wrought without means do effect wonders: so does Christ, brought into the world, by the work and power of God, set up his kingdom. For the stone is the power of Christ, or Christ that chief cornerstone, weak and base in men’s eyes; but a stone of stumbling, and rock of offense, able to break in pieces all opposites, vers. 34,35. Isai. 8.14,15. And Christ did not, by any human art and authority, enter upon his kingdom, and the administration thereof, but by the sole will of the Father, and operation of the Spirit.

{the iron} That image, vers. 31,32,33. Wise Daniel again tells, first how the last shall be destroyed; and not how Nebuchadnezzar’s house first should fall. So vers. 34,35. So he deals in Chap. 11.11,12. Mat. 1.11. to distinguish him from Nebuchadnezzar’s false gods.

{hereafter} Chald. after this: vers. 28.

{interpretation thereof sure} Not feigned, to flatter the king; as this king discovered the Magicians would have done, ver. 9.

V. 46. {worshipped Daniel} The power that the opinion of a Deity, has in, and over the greatest monarch. He being ignorant of the true God, and his worship, and deeply struck with an admiration at Daniel, and apprehension of some divinity in him, Chap. 4.8,9. & 5.11,14. he was ready, as idolaters use to be, Act. 14.11. & 28.6. to yield himself, and to command others to offer a divine worship unto Daniel; a worship due indeed, and proper only to God, though he did not take Daniel to be that true God. But no doubt, Daniel withstood it, and turned the worship unto God; as may be gathered by Daniel’s piety, Chap. 1. vers. 8. and the king’s answer to Daniel, in the next words. So the Angel refused to be adored of John, bade him worship God, Rev. 22.9. See Act. 10.25,26. & 14.13,14,15. Yet some Papists here, are willing enough to justify both Nebuchadnezzar’s act, in giving this worship to Daniel, and Daniel’s act in receiving it (for, say they, here is not a word of his refusing it.) And all, thereby to make the better way for the justification of themselves, in the idolatrous worship they give to Saints and Images.

{commanded} Chald. said. If a king’s word be a command, then much more is God’s.

{offer} As Act. 14.11. More than Alexander the Great did to Jaddua the High Priest: Josephus of the Jewish Antiq. 6.11.

V. 47. {The King answered unto Daniel} Admonishing the king, most likely, of his error, and telling him of the true God, as formerly, vers. 27,28,30,45.

{God is a God of gods} A God, above the gods of his Magicians; the only true God. This confession was but a sudden motion. And so it was also in Pharaoh, Exod. 9.27,28. But his heart was not thoroughly touched; as appeared soon afterward.

{a revealer of secrets} Esay 41.22,23. Psal. 139.2.

V. 48. {made Daniel a great man} So Joseph advanced, Gen. 41. This was about two years before the captivity of Jeconiah: an encouragement for the faithful, to submit to Nebuchadnezzar, and to go willingly to Babylon; their own nobles being so advanced there. Thus was Mordecai advanced, after in the time of the Persian Monarchy, for the safety and deliverance of the Jews, Esth. 8.2.

{great gifts} Not that the Prophet was desirous of gifts, or honor, Chap. 5.17. but because, by this means, he might relieve his poor brethren, which were grievously oppressed, in this their captivity: and also he received them, lest he should offend this cruel king, which willingly gave them: and would be as good as his promise, vers. 6.

{chief of the governors} Chap. 4.9.

V. 49. {Daniel requested of the King} He did not this for their private profit, but that the whole Church, which was then there in affliction, might have some release and ease, by this benefit. And hence we see, that men which have the favor of kings, should prefer good men, whom they know to be such, as Daniel knew these to be, to such places, as they cannot attend to execute themselves.

{over the affairs of the Province} His chambers, and his comings in, and dispatches: and also his affairs abroad in the provinces.

{Daniel sat in the gate of the King} Meaning, that he was a judge; judges did use to sit in the gates for judgment, Deut. 21.19. Amos 5.15. that he had the whole authority; so that none could be admitted to the king’s presence, but by him, or him thereby. For the Chaldean and Persian kings were stately and curious, in admitting of access, Esth. 4.11. He stirred not from the king, being, as it were, the master of his palace, and the chief minister, and officer of his empire; of greatest power and familiarity with the king.

CHAPTER 3

Vers. 1. {Made an Image} This was done, after that, in the former chapter; as appears, Chap. 2.49. and the twelfth verse of this chapter: and likely, about two years after that dream, in the former chapter, about the seventh year of Nebuchadnezzar’s reign, and a little before Jechoniah’s captivity; seeing only the captived with Daniel, are accused here, vers. 8,12. Anything in Apocryphal prayer of Azariah, is not of credit to discountenance this. Though it puts the Papists upon a time, long after. The occasion of making this image, is not like to be with any relation, any manner of way, to that image which he saw in his dream, in the former chapter, though some are of this opinion. But rather, it may be, upon the like occasion, to that in the sixth Chap. vers. 1, etc. upon the envy the Chaldeans had against the Jews, for their preferment in the chief offices and honors of the kingdom, to seek an advantage thereby to ruin them, though likewise Nebuchadnezzar might the rather be moved, to yield to such a motion made, as seeking and feeding, therein, his own ambition, and vainglory; under pretence of religion and holiness, in making, that is, in causing to be made such an image to his idol Bel. Pagan stories have many examples of the like colosses, dedicated to idols. This image, likely, was the image of a man: yet we can hardly conceive, with some, that he made this to be dedicated to himself, to be worshiped thereby, as a God; though the pride of his heart, and the vanity of his mind, was very great, and he much fallen from that, Chap. 2.47. and not much come short of the king of Tyre, Ezek. 28.2. And if we consider what kinds of gods the heathen had, & worshiped as such, even such as had been infamously vicious men; as for instance, their Jupiter, or chiefest god; and what numbers they had of them; Hesiod says, 30000. Tertullian in Apologetico, speaks of 30. whom they called all Jupiters. We may the less marvel, if some famous monarchs, among the heathen, such as this Nebuchadnezzar, and Alexander the Great, might affect such a deity, if not in their lifetime, yet an ἀποθέωσιν, after their death; and to have such like honor done to them, as were to those conceived deities. See Esay 14.12,13.

{of gold} It is likely it was gold without, and hollow within. A great expense upon this idol, which might have been bestowed upon better uses. But this has still been the custom of idolaters, to spare no gold, to think nothing too costly and dear for their idols, Hos. 2.8. & 8.4. Exod. 32.2,3,4,31. 1 King. 12.28. Deut. 7.25. & 20.17. Judg. 8.26,27. Psalm 115.4. Esay 46.6. Jer. 10.9.

{six cubits} Diameter, that is, through the traverse of it, overcross the body, as it is likely. Also besides, there being no proportion of six cubits of breadth, and sixty of height, it is fit to be supposed, that in, and under the number of sixty, is comprehended some great pedestal, upon which the statue stood. Of cubits, see Annotations on Ezek. 40.5.

{Dura} Deera; Ptolomy in his sixth book of Geography. Set it up in an open champaign place, that it might be the better seen and worshiped of all.

V. 2. {gather together the Princes} He calls all sorts, vers. 4. But the great men, and officers, only, are here named, as best serving, to set forth the honor of this dedication; and by their example, to draw on others to the same idolatrous worship. Magnates, are magnets: as in water face answers to face, Prov. 27.19. So, for the most part, the mean correspond with the manners of the mighty. The several kinds of officers, here named, are not now, by us, very certainly distinguishable: as neither the several kinds of instruments, vers. 5,7,10,15. nor the several sorts of attire, Esay, 3.18–24. His earnestness in superstition, should teach godly princes, to be forward in setting up true religion, and promoting it.

{to the dedication} Showing, that the idol is not known for an idol, so long as it is with the workman: but when the ceremonies and rites recited and used, and the consent of the people had, and invocation made, then of a block, or image, they think they have made a god: or an excellent means, or manner for the worship of their God. And in this point of their dedication, they might likely take some hint, and general notion, from the people of God; among whom, by God’s command, in other cases, dedications were practiced, with sacrifices and music, and sundry ceremonies to that end used, divers days: as Numb. 7. 1 King. 8. Ezra 3. & 6. Neh. 12. See Deut. 20.5. Psal. 30. in the inscription.

{the King had set up} This was sufficient with the wicked, to approve their religion, if the king’s authority were alleged for the establishment thereof; not considering in the mean season, what God’s words did permit.

V. 3. {Then the Princes} Some of these words following, are rendered as well as our English words, and offices will bear: and the like is done in the instruments of music, in the 5,7,10,15 verse.

{stood} Wondering at such an image; and with their minds intent to hear, and obey the king’s will, upon the sound of the music, to worship the image.

V. 4. {aloud} Chald. with might. Many heralds, likely, for so great a multitude; and several heralds, for several languages.

{it is commanded} Chald. they command.

V. 5. {ye fall down and worship} The music sounding, and the people adoring and praying. Here the falling down would soon discover who stood up, and see who refused, if any such should be. All this the Devil likes to be done to images and idols, which God forbids, Exod. 20.5. either absolutely, or relatively; mediately, or ultimately, to be done to them. And yet the Devil tempted our Savior to have done himself, Mat. 4.9. But this worship, when it is not civil, but religious, the Saints and Angels of God, do only yield it unto God; as Gen. 22.5. & 24.26,52. Exod. 34.8. 2 Chron. 20.18. & 29.29. Apoc. 4.10. Psal. 95.6. And they refused to have it yielded to themselves, Apoc. 19.10. & 22.9. Act. 10.25,26. Mat. 4.10.

V. 6. {the same hour} The hot and cruel zeal of idolaters, in and for their idolatrous worship, vers. 13. Here is no time of respite, no delay, ver. 15.

V. 7. {Therefore at that time} There can be nothing so wickedly commanded, but multitudes will be ready to obey it. Such is the power of a king’s command; and the dread of punishment: and so little are multitudes to be followed in matters of religion. All the people, nations and languages, that were there gathered, (for all individuals could not be) did fall down, and worship this golden image.

V. 8. {wherefore at that time} They greedily took this occasion, which was the thing they sought, to accuse the Jews: Or, as the Chaldee has it, They did eat accusations. They did it instantly; having their eyes upon their persons, more than upon the image, knowing before, that these men detested their Chaldean gods. Therefore as soon as ever the heat of the adoration, and dedication was over, they delay no time, but presently accuse them.

V. 9. {O King, live for ever} Chap. 2.4.

V. 10. {Thou, O King} Vers. 4,5,6.

V. 12. {certain Jews} See Annotations on vers. 1.

{Shadrach, Meshach, and Abednego} It seemed that they named not Daniel, because he was great in the king’s favor; or upon some just occasion, of sickness, or public affairs, was absent; if he did not purposely absent himself; thinking, that if these three had been destroyed, they might have had the better occasion to accuse Daniel after. And this, declares, that the policy, in erecting this image, was invented by the malicious flatterers; which sought nothing, but the destruction of the Jews, whom they accused of rebellion and ingratitude.

{have not regarded thee} Chald. have set no regard upon thee.

{whom thou hast set over} The greater (as they imply) is their rebellion, and ingratitude.

{thy gods} Multitude of gods, with the heathen, through the ignorance of the one true God. Yet the wisest of the heathen, constantly avowed, one only true God.

{nor worship the golden image} They not so mad, as to think the images to be gods. The king himself, distinguishes between his gods, and the images of them, vers. 14.

V. 13. {in his rage} Much more should we be zealous, for the true worship of the true God.

{commanded to bring} It seems they were there, in obedience to the first part of that command, ver. 2. which clearly included them; though they would not worship; ready there, to show, and avow their detestation of that idolatry; and to answer anything in that case, might be laid against them. Or else, surely they were not far off: for this dedication, likely, lasted certain days.

V. 14. {true} Or, of purpose; as Exod. 21.13. He wonders, and scorns they should take upon them, to be wiser in the true religion, than he: Yet for all his rage, he condemns them not upon hearsay; but brings them to answer for themselves, Act. 25.16.

V. 15. {Now if ye be ready} Signifying, that he would willingly have them to be a good example of obedience to others; and that he would receive them to grace, if they would now, this day, or the next day of the dedication, at the sound of the music; (though rather his heat, and the rigor of the decree, vers. 6. promise no such favor, to put it off to another day) obey his decree. The imperfect speech, argues his heat. Some of the names of the musical instruments, seem to be derived from the Greek tongue; as if they had first received them from the Grecians; as Cythera, Sambuca, Psalterium, Symphonia.

{but if ye worship not} Though they were dear to him, for their own worth and wisdom, and services they did him, in the affairs of the province of Babylon; as also for Daniel’s sake: yet all that should not assuage his wrath, nor cool his zeal, for his idolatrous service.

{ye shall be cast} This is the weapon persecutors use, against God’s Church and children.

{who is that God that shall deliver you?} A proud speech against God, as Exod. 5.2. Esay 36.20. 2 King. 18.30. He forgets himself, and that confession of his, Chap. 2.47. See vers. 28.

V. 16. {not careful} The matter is such, as needs no time of deliberation, nor answer at all; at least in words, but rather in deeds of constancy and courage on our part, 2 Macc. 7.2. And God, for his part, will answer for himself, he is able enough to clear his power, against your proud boast and threat. They should have done injury to God, if they should have doubted in his holy cause: and therefore they say, they fear not the danger, or death threatened; they are resolved to die for God’s cause; and when men have God on their side, they are not troubled to answer before great men. See Matth. 10.19. Mar. 13.11. Luk. 12.11. Acts 4.19. Rom. 8.37.

V. 17. {is able} They ground on two points; first, on the power and providence of God over them, against his proud brag, vers. 15. And secondly, on their cause, which was God’s glory, and the testifying of his true religion, with their blood; and so make open confession, that they will not so much as outwardly consent to idolatry.

{and he will} Psal. 27.1. & 118.6. Micah 7.7. This was their trust, either upon special instinct, or upon the many examples of God’s like dealing with many of his servants, in like cases, whereof the Scripture is full.

V. 18. {But if not} That is, will not. They do not say, He cannot, Matth. 8.2. God might see it best for them to suffer. And however, though God’s judgments may be sometimes secret, they are always just. And therefore they are resolved, without all care, or cunctation, notwithstanding any danger, not to obey his idolatrous will.

{we will not serve thy Gods} Thus the servants of God, will run through any danger, rather than sin against God, Heb. 12.4. Singular faith, and fortitude, piety and constancy.

V. 19. {full} Chald. filled.

{form of his visage changed} Passions of the mind, soon appear in the face, Gen. 4.5. & 31.2,5. Dan. 5.9. Joel 2.6. Ezek. 27.35. Esay 13.8. Neh. 2.2. Neither the majesty of his place and person, nor the presence of all his peers, nor the celebrity of that solemnity, could any way moderate his furious passion.

{seven times} Chald. one seven times. It may be exactly so much: Or, a certain number put for an uncertain, to signify very much more than afore; as Esay 4.1. Prov. 24.16. Psal. 12.6. The apocryphal addition, at the end of Azariah’s prayer, relates, that the flame streamed forth, above the furnace, 49 cubits. Indeed, this would the sooner have dispatched them, and shortened their pain; but the mad king (ira furor brevis est) heeded not that: And the wise God, made it serve, to make the miracle the more marvelous. Idolaters are cruel, when they are crossed: and the more the tyrants rage, and the more witty they show themselves, in inventing strange and cruel punishments, the more is God glorified by his servants, to whom he gives patience and constancy, to abide the cruelty of their punishment, and to slight them and it; knowing, that either he delivers them from death, or else, for this life gives them a better.

{wont} It seems, this was a usual kind of capital punishment, among the Chaldeans, Jer. 29.22.

V. 20. {most mighty} Chald. mighty of strength.

{in his army} Or, guard, then attending him. See Annotations on Chap. 2.14.

V. 21. {In their coats} Chald. mantles. Some translate them breeches; but these were not much in use with the Jews. Those they had on them, of what kind, and how good or precious soever, for haste, vers. 22. Whereas, others, likely, in case of like punishment, were cast in naked. And God’s providence made use of this, to the increase of the miracle, vers. 27.

{hats} Chald. turbant. The word is nearest the Greek word, πέτασον.

V. 22. {the flame} Chald. spark. Catched hold of them, and burnt them.

{slew those men} The fire wanted not its power of burning; but obeyed its Creator, in slaying these, and not hurting the other. It is not good to be instruments of great men’s cruelties; for such sometimes fare worse, than either principal authors, or sufferers. We cannot say, that these men were the persuaders of Nebuchadnezzar, to this burning rage and cruelty.

V. 23. {fell down bound} But straight were loosed, and walked in the midst of the fire, vers. 25. The bonds burnt; and no smell of fire on them, or their clothes, vers. 27.

V. 24. {astonished} As he had cause: and it touched him most, who had cast them in.

{rose up} From his chair of majesty, and throne of installation or inauguration; to go to the furnace.

{in haste} As soon as the miracle was discerned; which was presently. And therefore not the next day after. Thus God can make a sudden change in the greatest monarch. So Chap. 5. vers. 6.

{Counsellors} Or, Governours: Not unlikely their accusers.

{three men} And no more: and those bound too.

V. 25. {Lo, I see} He was hard by the furnace to see the execution: or now come to it, to see the miracle. And saw now four, and them loose, and walking, and not touched with the fire.

{walking} The furnace was great. That long prayer of Azariah; and long song of them all three in the midst of the fire and furnace, are apocryphal additions, made canonical by the Trent Synod of the Roman Church.

{they have no hurt} Chald. there is no hurt in them, Psal. 29.7. and 66.12. Esay 43.2. Here the fire said, It is enough, Prov. 30.15. To ascribe this to their virginity, or fasting, is without warrant. The Holy Ghost ascribes it to their faith, Heb. 11.34.

{and the form of the fourth is like the Son of God} Or, like a son of the gods; or like some young God; most bright, beautiful, and divine. Such were the heathenish opinions. But the doubtful words in the heathen king’s speech, have been well taken of the ancients, as they best might mean: And some understand him hereby to mean an Angel; and so he calls him expressly an Angel of God, ver. 28. And the Angels do bear a form and likeness of God; and are called in Scripture the Sons of God, Job 1.6. & 2.1. & 38.7. and are God’s ministers and messengers, as the word does signify, sent by him to do his will, and deliver his servants; as Act. 12.7–12. And all this might Nebuchadnezzar hear or learn of Daniel. But whatever Nebuchadnezzar did, we yet may understand this fourth to be, as the words do literally bear, the very true Son of God, our Savior Christ; who is with his servants in their extremities.

V. 26. {mouth} Chald. door. So near as he might with safety; the fire being now not so raging.

{the servants of the most high God} Thus, God convinces the conscience, and does sometimes miraculously force great men to honor him, and his servants.

{come forth} He speaks now, no doubt, submissively; who before spoke so proudly, ver. 15. This change was made by the right hand of the most high. And here is their obedience unto God; that they would not for any fear depart out of this furnace, till the time appointed; as Noah remained in the ark, till the Lord called him forth.

V. 27. {Nor was an hair—nor the smell of fire} The least hurt cannot come to those whom God will preserve, Isa. 43.2. Mat. 10.30. Act. 27.34. 1 Sam. 14.45.

V. 28. {Blessed be the God of Shadrach} He was moved by the greatness of the miracle to praise God; but his heart was not yet thoroughly touched. We see that miracles are not sufficient to convert men to God, Deut. 29.3,4. but that doctrine, and the saving grace and power of God, must be adjoined, without which there can be no faith, and true conversion. Yet thus for a while again his heart was brought to repent and relent.

{who hath sent his Angel} Nebuchadnezzar no Sadducee, Act. 23.8. And likely told thus much now by the three confessors or martyrs, upon questions and demands by him made unto them.

{that trusted in him} Faith quenches the violence of fire, Heb. 11.34.

{and have changed the King’s word} That word, vers. 15. doing contrary to it, and thereby have now changed the king’s mind, in all this business.

{and yielded their bodies} Mat. 10.39. Joh. 12.25. Luk. 14.26.

{except their own God} Mat. 4.10. Exod. 20.3. Likely, hereupon other Jews were not questioned for non-adoration, after this miracle shown, if the dedication did hold more days after this. Though most of them were too prone to idolatry, Jer. 16.13.

V. 29. {I make a Decree} Chald. a Decree is made by me. Spoken now; registered after. A better decree than his other decrees, chap. 2.9,13. & 3.10. And much more is it lawful, and the duty of Christian kings, to make decrees for God and his worship, and against sin and idolatry.

{speak any thing amiss} If this heathen king, moved by God’s Spirit, would not suffer reproachful speeches against God unpunished, but made a law, and set a penalty for such transgressors; much more ought all they in authority, that profess religion, to take order that such impiety reign not; lest according as their knowledge and charge is greater, so they suffer double punishment.

{any thing amiss} Chald. error. And yet for all this, wicked Jehoiakim at this time would not cease to deal amiss in Judah; until he was buried as an ass, and had his carcass made as dung, being cast away unburied, Jer. 22.26. & 36.30.

{cut in pieces} Chald. made pieces, Chap. 2.5. See Annotations upon it.

{No other god that can} Nor Bel himself, nor Jupiter Belus.

V. 30. {promoted} Chald. made to prosper. He had done so before, Chap. 2.49. Now he promoted them more, made them to prosper; or at least restored them to their honors: and forbade all any more to wrong them.

CHAPTER 4

Vers. 1. {Nebuchadnezzar the King} This chapter contains Nebuchadnezzar’s proclamation, or letter, and the historical narration of the occasion of it. And all in such a style, as may seem to be penned by Nebuchadnezzar himself, or at least in his name; and inserted by Daniel in his book, as is the mournful song or writing of Hezekiah, by Esay, Chap. 38. and the edict of Cyrus, and the letters to Artaxerxes, and from Artaxerxes; and likewise to Darius, and from Darius are by Ezra, in his book, 1,4,5,6. Chapters; as also the copy of the letter of that other Artaxerxes to Ezra, Chap. 7. But such as would have this to be a parable rather than a true history, are no ways to be endured.

{In all the earth} Meaning as far as his dominion extended.

{peace be multiplied} Heathens sending out proclamations to their people, begin with wishing happiness to them. So Dan. 25.6.25. Therefore they have need to see, that nothing be commanded but for their happiness. The like form of salutation is used by the Apostle, 1 Pet. 1.2. & 2 Pet. 1.2. and by Jude, vers. 2.

V. 2. {To shew the signs} That God which can make the mouths of children to speak to his praise, Psal. 8.2. can make heathens trumpeters of his glory.

V. 3. {an everlasting Kingdom} Chald. a Kingdome of eternity. Lasting beyond all time, Chap. 2.44. See the Annotations there.

{from generation to generation} Chald. with generation and generation; or, with one generation as well as with another: or, to all generations.

V. 4. {I Nebuchadnezzar} He had not conquered Egypt, until after the 27 of Jechoniah, or his own 34. Ezek. 30.1. wherefore this vision should be about his 36 year: (and so about 28 or 29 years after that history in the former chapter; and 30 or 31 years after the dream of the image, Chap. 2. and falls out to be in the year of the world 3433. or thereabouts) And this proclamation was about a year or two before his death, his reign continuing 45 years. For his madness begun 12 months after this vision, ver. 29. And that continued 7 years. At the end whereof he was restored to his wits, and to his kingdom; and then made this proclamation, and so reigned one or two years after.

{was at rest in mine house} From all enemies, and fear of such as he had subdued; so that there was no trouble that might cause me to dream. And therefore it came only of God, who can trouble men in the height of their prosperity, Psal. 30.6.

{in my palace} In Babylon, ver. 29,30. Chap. 1.4.

V. 5. {a dream} This was another dream besides that which he saw of the four empires; for Daniel both declared what that dream was; and what it meant: And here he only expounds the dream.

{Visions} More than one were in this one dream.

{of my heads} In the head is the faculty of imagination: There are the animal and natural spirits, which carry in the forms and similitudes of things to the common sense and fantasy; and raise up thoughts and cogitations.

{troubled me} Chap. 2.1. Job 7.13,14. Both the dream, and his after thoughts upon it disquieted him.

V. 6. {all the wise men} The greatest princes have sometimes need of others to declare unto them, what themselves know not.

V. 7. {Magicians} Chap. 22,27.

{they did not make known} It was beyond their power, 1 Cor. 2.11. Gen. 40.8. & 41.16,39. 1 Cor. 1.19. In that he sent abroad to others, whose ignorance in times past he had experienced, and left Daniel which was ever ready at hand; either he did it to try them, and their skill of interpretation, whereof they vaunted, though falsely, when the dream should be told them, Chap. 2.4,7. or else it declares the nature of the ungodly, which never seek to the servants of God, but for very necessity; and then they spare no flatterings.

V. 8. {at the last} This word Achoren, in the Trent Bible is translated Colleague; so signifying, that Daniel was as a fellow companion to Nebuchadnezzar. But differing so, through a mistake of the word, from all other translations.

{Belteshazzar} See the Note of Chap. 1.7.

{of my God} This no doubt was a grief to Daniel, not only to have his name changed, but to be called by the name of a vile idol; which thing Nebuchadnezzar did, to make him to forget the religion of God. And this place argues, that the king forsook not his idolatry.

{and in whom is the Spirit of the holy Gods} He a heathen still, and so speaks, holding a multitude of gods; and some of them holy and good, others evil and bad, which they worshiped, that they might not hurt them; and that Daniel was inspired, taught, and guided by the Spirit of the holy Gods, and had it in him, and thereby divined: not much unlike that damsel, Acts 16.16,19. And this further appears, by the title he gives him, ver. 9.

V. 9. {Master of the Magicians} Chap. 2.48. & 5.11. which shows that heathenish conceit which Nebuchadnezzar still had of Daniel, which also was a grief to the Prophet, to be numbered among the sorcerers, and men whose practices were wicked, and contrary to God’s Word.

{Spirit of the holy Gods} He speaks as a heathen still; in a heathenish sense. The Scripture uses also the name of Gods; but understand thereby, either false gods, Psal. 96.5,6. or else the Angels in heaven, Psal. 97.7. Heb. 1.6. or magistrates on earth, Psal. 82.1,6. See 1 Cor. 8.5,6. Psal. 86.8.

{tell me the visions} That is, what the visions mean, as it follows in the text, the latter word expounding the former: for in the verse next before, Nebuchadnezzar tells the dream to Daniel.

V. 10. {a tree} Man often in Scripture is likened to a tree, and several kinds of men to several kinds of trees, Mat. 3.10. & 12.33. Jude 12. Psal. 1.3. & 49.20. 2 King. 14.9. Ezek. 17.24. & 31.3. Here by the tree is signified further the dignity of a king, whom God ordains to be a defence for all kind of men, and whose state is profitable for mankind.

{in the midst of the earth} Indeed Babylon was much about the midst of the earth.

V. 12. {the beasts of the field} Ezek. 31.6. applied to the Assyrian. The right and true use of monarchy and magistracy is hereby hieroglyphically and excellently deciphered.

V. 13. {a watcher} Meaning the Angel of God, which neither eats nor sleeps; but as one full of eyes, as in that vision, Ezek. Chap. 1.18. & 10.12. is ever watchful and ready to see, and do God’s will; as the Echo still readily answers the voice and is not infected with man’s corruption, but is ever holy: And in that, that he commands to cut down the tree, he knew that it should be cut down, though not by man, yet by God, ver. 31.

{an holy one} Chap. 8.13. How heathenish Nebuchadnezzar should come to this apprehension and knowledge of this person we know not; unless he might gather it out of those words in the vision, vers. 17.

{cried alone} Chap. 3.4.

V. 14. {Hew down the tree} See the change of human felicity. And when God calls great men to account for their sins, he makes thorough work with them, leaving neither fruit, nor leaf, nor branch, Ezek. 17.9. Job 18.16. Esay 9.14. Thus God drowned Pharaoh, who had caused the male children of Israel to be drowned. God’s thunderbolt breaks and burns the strongest oaks and highest buildings.

{from under it} That is, from abiding there.

V. 15. {the stump of his roots} When God deals heavily with great sinners, yet there is some mercy; he leaves a stump in the ground.

{Let it be wet with the dew of heaven} That is, him that is signified by this stump. Lying without, abroad, night and day, Cant. 5.2. Babylon is a hot country, and the winter there, but little cold.

V. 16. {Let his heart be changed} His heart; not his manly shape and figure. Hereby he means, that Nebuchadnezzar should not only, for a time, lose his kingdom, but be like a beast; should think himself to be, not a man, but a beast; and so live, and lie, and feed as a beast, vers. 25,32,38. God can make a man’s heart, as stupid as a beast’s: So wise a man, a madman, vers. 34,36. He, who, in his heart, would have been a God, now, in his own heart, to be a beast.

{Let seven times pass over him} In that miserable estate and condition. See vers. 23,25,32. These times were years: as in another case, the interpretation is made in the text itself, Chap. 11.13. And these years, such as our years: for such are the years, in Scripture account; as may distinctly be gathered out of the history of the Flood, Gen. 7,8,9. Chapters. We may not then conceit, here, other kinds of years, as some do; nor conceive a number certain, to be put here for an uncertain. He then that destroyed Solomon’s Temple; that seven years’ work of so many thousands, should be, exactly, so many years beside himself. The remarkable, memorable judgment of God, upon so mighty an enemy, and destroyer of his people, city, and sanctuary.

V. 17. {this matter} God has decreed this judgment, and the whole army of heaven, have, as it were, subscribed unto it: like as also, they desire the execution of his decree, against all them that lift up themselves against God.

{the watchers} That is, of God, vers. 24. God the Father, Son, and Holy Ghost; environed with his Angels; described in Scripture, as those that sit in counsel with God, 1 King. 22.19,20. Job 1.6.

{and the demand by the word of the Holy ones} Or, according to the word of the Holy ones, is this Petition. Intimating, that in the consultation, as it were, about the punishing of the pride of Nebuchadnezzar, the holy Angels petitioned for this very thing; as well as the Holy ones, and Saints on earth, petitioned against him.

{the living may know} Even by Nebuchadnezzar’s publishing and proclaiming of it, vers. 2,35,37. God brings down the kingdoms of men, to make his own known, Luk. 1.52. 1 Sam. 2.6,7,8. Psal. 75. vers. 6,7.

V. 18. {declare} And that speedily: His guilty conscience, and this kind of dream, made him suspect the worst; and he would fain be out of pain.

{the Spirit of the holy Gods} He speaks still as a heathen man. See vers. 9. And he speaks now upon former experience had.

V. 19. {was astonied} Both in regard of the sad interpretation; and also, because it lay on his part, to expound it to the king, who had so much honored him; and whose peace was profitable, both to Daniel, and the people of the Jews; for which they were commanded to pray, Jer. 29.7. So the Prophets used, on the one part, to denounce God’s judgments, for the zeal they bore to his glory; and on the other part, to have compassion upon man; and also to consider, that they should be subject to God’s judgments, if they did not regard them with pity.

{for one hour} A long time; it being in the king’s presence. In which time, no doubt, as he first prayed to God, for the truth in interpretation of the dream; so understanding it, he was after troubled at the sad meaning of it, both for the king’s sake, and also how he might best come off fairly, in telling and expounding of it.

{The King spake} The king, likely, perceived Daniel was not troubled for want of knowledge of the interpretation; but because of somewhat that was to befall the king; as, in all likelihood, he could expect no good from such a dream and vision: as neither Belshazzar from that, Chap. 5.5,6.

{my Lord} When God’s messengers are to deal with great men, they must do it wisely; as Daniel did here with the king; and so did Nathan with David, by a parable, bringing his fault to his mind, 2 Sam. 12. And surely greater wisdom and skill, could not be used, than Daniel here shows, to decline the king’s offense, and to qualify the bitterness of the interpretation.

{to them that hate thee} That is, would to God, the sense of this dream might be directed against your enemies, rather than against you: a kind of protestation, to show, that in the interpretation thereof, he was not prepossessed with any hatred, or passion against the king; but continued, full of dutiful love and affection towards him.

V. 20. {The tree, etc.} Vers. 10,11,12.

V. 22. {It is thou} That is, This great empire which you possess, is meant, which was signified by the tree, as above, Chap. 2.38.

V. 23. {Hew the tree down} Vers. 14. The whole tree; not some branches. He lost his whole empire, for the time. The speech seems to be directed to the Chaldeans.

{with a band of iron} It may be, that Nebuchadnezzar himself, at the beginning of his madness, was tied in bonds, and after suffered to run loose abroad; and the rather, by reason of his dream and interpretation, famously known amongst the Chaldeans. However, that speech against the Assyrian, Esay 37.29. is, doubtless, metaphorical.

{till seven times pass over him} See above, vers. 16.

V. 25. {Drive thee from men} Chap. 5.19,20,21. Because, for his madness, he was odious to them, or in his madness, might many ways hurt them. Or rather, taking it impersonally, For you shall be driven, as in the Chaldee and Hebrew phrase, is usual, we may so understand it of his own madness, that that should drive him from the company of men, to the company of beasts: As having the heart of a beast, thinking himself to be a beast; and so coveting, as beasts do, rather to be in company of beasts than of men.

{Oxen} Not that his shape or form was changed into a beast, but that he was stricken mad, and so avoided man’s company, and so wandered among the beasts, and did eat herbs and grass; as thinking that food, though not so pleasing or nourishing, did yet properly belong unto him. See Job 6. vers. 7.

{the most high} Daniel shows the end, why God thus punished him; which proved true in him, vers. 34,35,36,37.

{to whomsoever} Jer. 27.5. & 18.4.

V. 26. {after that thou} After that you shall be tamed, or humbled by this horrible accident, you shall then recover your understanding, having quitted your ambition which possessed you: and being revested with humility towards God, by whose only favor you do reign; you shall then also surely reign again; as he did at the making of this proclamation, and a year or two after.

{the heavens do rule} That is, God, which dwells, and reigns in glory in the heavens; as Mat. 21.25. Luk. 15.21.

V. 27. {Let my counsel, etc.} Great men have need of counsels, Prov. 11.14. & 12.15. & 15.22. & Chap. 19. ver. 20. & 24.6. & 27.9. 1 King. 12. Thus Exod. 18. vers. 19. And hence, likely, the Romans’ chief magistrates were called consuls.

{break off thy sins} Of tyranny, pride, etc. Chap. 5.19,20. of oppressing God’s people; cease from provoking God any longer to anger, by your sins, that he may mitigate his punishment, if you show, by your upright life, that you have true faith and repentance: for God’s greatest judgments have an end, when they bring forth such good fruits, Esay 26.9,16.

{by shewing mercy to the poor} Luk. 11.41. Esay 58.7–12. Ezek. 18.7. Act. 10.2,4,31. This would have been a good fruit, and sign of his repentance, if he had showed mercy to the poor, specially to the poor afflicted Jews, now in captivity under him: He had done otherwise, Chap. 5.19. But now he should thus seek to redeem, as Ephes. 5.16. and take off this punishment of his iniquities, get mercy from God, by showing mercy to the poor.

{if it may be} The like phrase, Exod. 32.30. & Josh. 14.12. & 1 Sam. 14.6. Intimating some hope; yet leaving it doubtful, what might be God’s will, 2 Sam. 12.14. and what would be the king’s repentance.

{a lengthening of thy tranquillity} Or, an healing of thine error. Others read, It shall be a lengthening of your peace and prosperity: and indeed there was some lengthening, to wit, for a year, at least, as may appear by the 29 verse. The like example of lengthening, is of Ahab, 1 King. 21.29. And not much unlike is that of Ezekiah, Esay 38.5. and of the Ninevites, Jonah 3.10. See Jer. 18.8. But the small repentance of this king appears, vers. 30.

V. 29. {twelve months} After that Daniel had declared this vision; so patient is God, Rom. 2.4. And haply by that time, the king, continuing still in his glorious felicity, grew to that opinion, that the interpretation of the dream and vision was false. However, his pride so continuing, declares, that it is not in man to convert to God, except his Spirit move him; seeing that these terrible threatenings could not move him truly to repent, Chap. 5.20.

{in the palace} Or, upon the roof being flat; as usually: whence he had the view of the city, which haply puffed up his spirit, and recalled his former thoughts.

V. 30. {Is not this great Babylon} Of the greatness of it, see Herodotus, book 1. Pliny, book 6. yet Nineveh once surpassed it, Jonah 1.2. & 3.3. And yet Fez, Grand Cairo, and Constantinople seem not to come far short of them this day. Of his Luciferian pride, see Esay his prophecy, Chap. 14.12,13.

{that I have built for the house} That is, adorned, and beautified with many marvelous edifices, and pensile, or hanging gardens, and orchards, and enlarged and compassed with a new wall, so that it may seem a city altogether new: though first built by Nimrod, Gen. 10.10. and after that much enlarged, beautified, and strengthened with walls by Semiramis the wife of Ninus. It may be the king would have added to these words, some other to this effect, How then can they drive me from men, and from my Kingdome? as vers. 25.

{a voice from Heaven} Framed by that Watcher and Holy One, vers. 13,23. like a thunder, with the bolt in it.

V. 31. {is departed} That is, shall, as is decreed, presently depart, vers. 33.

V. 32. {drive} See vers. 25.

V. 33. {The same hour} Presently. So Herod, the nephew of Herod the Great, and son of Aristobulus, was instantly smitten, Act. 12.22,23.

{his hairs—his nails} Being uncut, and unpared, so very long a time. And not unlikely but hair did extraordinarily grow upon his body.

{like Eagles} He was compared to an eagle the queen of birds, Jer. 48.40. & 49.22. Ezek. 17.3.

V. 34. {at the end of the days} When the term of these seven years was accomplished: then from a beast in heart, he became a man again; then, and not before, his reason returned unto him.

{I praised} Wicked men can praise God, when miracles are wrought for them.

{an everlasting Dominion} Chap. 7.14. Mic. 4.7. Luk. 1.33.

V. 35. {and all the Inhabitants} Isa. 40.15,17. Psal. 62.9. And so himself, that formerly was so high and haughty, would be a God, was now become in his own eyes, as nothing. Thus affliction works, and God’s judgments, Job 33.14–19.

{his will} He confesses God’s will to be the rule of all justice, and a most perfect law, whereby he governs both man, and angels, and devils; so that none ought to murmur or ask a reason of his doings, but only to rest content therewith, and give him the glory.

{army of heaven} That is, in the celestial bodies, and among the angelical creatures.

{inhabitants of the earth} Even kings and princes, pulling down one, and putting up another, 1 Sam. 2.8.

{stay his hand} Chald. strike back. Nothing can hinder what God has foretold; none of God’s predictions fail, Esay 46.10. Psal. 33.10,11. Prov. 19.21. Job 42.2. Jer. 50.44.

{what dost thou?} Job 9.12. Isa. 45.9.

V. 36. {my reason returned unto me} That is, my understanding, ver. 34. this, as the chief point is redoubled. And also that kingly presence, and other heroic qualities, fit to uphold the dignity of an empire, were returned to me.

{brightness returned unto me} The same Chaldee word is used, Chap. 1.31. and is here most fit to expound the former, what was meant by the brightness of the image.

{and my Counsellors} It is likely, his son reigned in this time of seven years’ madness. And his counsellors, and all famously knowing, vers. 6,7. the dream, and interpretation; and seeing all fulfilled accordingly, did confidently expect, till these seven years were ended, for his return to his wisdom and kingdom again.

V. 37. {praise and extol and honour the King of heaven} A public solemn confession and doxology, wherein he does not only praise God for his deliverance; but also confesses his fault and punishment, that God may only have the glory, and man the shame; and that he may be exalted, and man cast down.

{works are truth} Rom. 3.4. Psal. 145.17. Deut. 32.4.

{that walk in pride, etc.} As himself had experienced, and so become an example and famous monument thereof to all posterity. A like confession to this, Nebuchadnezzar had made before, Chap. 2.47. and again, Chap. 3.28,29. And yet was not a man thoroughly or truly converted.

CHAPTER 5

Vers. 1. {Belshazzar the King} Daniel writes this history of Belshazzar, Evil-Merodach’s son, (the time of whose reign is here passed over; as also the short reigns of Neriglissorus, and his young son Laborosarchodus, being intruders, to show God’s judgments against the wicked, for the deliverance of his Church: and how the prophecy of Jeremy was true, that they should serve Nebuchadnezzar and his son, Evilmerodach, and his son’s son, this Belshazzar, Jer. 27.7. And that they should be delivered after seventy years, Jer. 25.11,12. This Belshazzar seems to be called Merodac, Jer. 50.2. which was a name common, as to their idol Bel, so to many of their kings. See Esay 39.1. and signifies in Chaldee, a Scepter-bearer. This history we see fell out in the very end of his reign and of the Babylonish Empire. How many years this king reigned, historians do very much vary amongst themselves. Some say three; some, five; some, seventeen.

{a great feast} The Chaldee word is very like that which signifies bread. This feast seems to be in the evening; or at least continued till far in the night, vers. 5,30. And suppers usually were the most common times for feasts, Luk. 14.16. Mar. 6.21. Joh. 12.2. Alluding to this, Jeremy calls him the King Sheschak, Jer. 25.26. that is, the king keeping a feast; pointing it seems hereby, at this feast, and at the very day of his fall, and Babel’s fall in it. See Jer. 57.39,41,57. Esay 21.5. This unseasonable feast he made, when Cyrus straitly besieged the city, either to show his own confidence and security, and his slighting of the enemy; or because of the good service these thousand lords had done him in the siege: or rather, for that it was some anniversary feast, either for his own birth, as Gen. 40.20. Mar. 6.21. or for some ancient and public cause, religious or civil, of custom solemnly celebrated by the Babylonians. For heathen histories record, that Cyrus knew of this feast, and took the opportunity of it, to enter and conquer the city. And this being the last day of his reign, it appears, that the seventh and eighth chapters following, go in time before this.

{to a thousand of his Lords} So Ahasuerus afterwards to show his power and glory, Esth. 1.3,4.

{drank wine} This word signifies a solemn drinking, in a public feast.

{before the thousand} The kings of the East parts, then used to sit alone commonly, and disdained that any should sit in their company. Here the more to show his condescension of love and familiarity, he sat likely at a table by himself, but in the same hall with and before the thousand princes and lords, and his wives and concubines. So Joseph did, Gen. 43.32. Here the Latin Trent Bible instead of these words, and drank wine before the thousand, have these, and every one did drink according to his age: expounding it by that, Esth. 1.8. But this is otherwise in the Chaldee, and in all translations old and new.

V. 2. {he tasted the wine} Liked the taste, took pleasure in it, and disposing himself to drink largely: or, when he had well drunk was heated with wine, and began to be merry, Esth. 1.10. Great men in their jollity do often that which offends God, and grieves good men. And specially in their drink: for when the wine is in, the wit is out, Hos. 4.11. & 7.5. See Gen. 19.32. Esay 28.7. And are often most dissolute and negligent, when their destruction is at hand.

{his father Nebuchadnezzar} Meaning his grandfather. See Annotations on vers. 11.

{taken out} Chald. brought forth; sacrilegiously: and here now sacrilegiously and profanely abused, in drunken feasting by him, and his concubines. See the number sent back by Cyrus, Ezra 1.11. viz. 5400, which sum arises out of the particulars there numbered, and others unnumbered. And yet these were the whole ones; for some had been broken in pieces, 2 King. 24.13.

{his wives and his Concubines} Multitudes usual of them to heathen kings, particularly to the kings of Babylon, and Persia. Queen Vashti and the women feasted themselves, Esth. 1.9,11.

V. 3. {and his Princes} It is easy for great men to have partners in sins, and in the most sacrilegious abuse of sacred things.

V. 4. {and praised the gods of gold} This was usual in the feasts of the heathens: attributing to them their victories over God’s people, and the spoils of God’s house: feasting in honor of them, in contempt of the true God, praising their idols, and that above the God of the Jews. 2 Chron. 32.13,14. Esay 10.11. Not that they thought the gold or silver were gods, but that there was a certain virtue and power in their images of their gods to do them good; which is also the opinion of all idolaters, vers. 23.

{of silver} Men have no measure in idolatry, and dishonoring God: make gods of everything.

V. 5. {in the same hour} God meets with men sometimes in the midst of their sins, Psal. 78.30,31.

{came forth} From heaven, on the wall, ver. 24.

{fingers} Not the whole hand, ver. 24.

{of a man’s hand} As of a man’s hand, like them.

{over against the candlestick} That it might better be seen; with a candle in it, and lighted, as is most likely; and not prepared only against the night season: for till the night, and in it at leastwise, such great feasts are usually continued.

{and the King saw} The fingers writing; as the rest also did, vers. 8. He then was no ear-witness, but an eyewitness of it. He could not doubt of it; and his guilty conscience misgave him, that such a strange and prodigious thing concerned him, was a summons to him.

V. 6. {then} God does smite princes, offenders, sometimes first, and most.

{countenance} Chald. brightnesse: vultus animi index, in the height of all that jovial and festival hilarity. See Annotations on Chap. 3.19.

{was changed} Chald. changed it: from joyfulness and ruddiness, Prov. 15.3. to fear, and paleness, and ghastliness. In the light of his countenance formerly was life, Prov. 16.15. now trouble; as Ezek. 27.35. it was cast down, as Cain’s, Gen. 4.5. sad, as Nehemiah’s; it gathered blackness; as Joel 2.6. not much unlike that change of the Nazarites, Lam. 4.7,8. even dread and death was in it. Another-gates change was that of our Savior’s, Luk. 9.29. Mat. 17.2. Here we see the sudden change of worldly joy, Hos. 2.11. Amos 8.10. Prov. 14.13.

{Joints of his loins} Or, girdles. Chald. bindings or knots. It may seem a proverbial manner of speech, Isa. 5.27. taken from soldiers amazed, and flying, that cast their weapons from them: the sense is, all spirit and force failed him. See Nah. 2.1,10.

{his knees smote one against another} So he that before contemned God, was moved by this sight to tremble for fear of God’s judgment. See Ezek. 7.17. and 21.7.

V. 7. {Cried aloud} Chald. with might.

{Astrologers} Thus the wicked in their troubles seek many means, who draw them from God, because they seek not to him who is the only comfort in all afflictions.

{clothed with scarlet} Or, purple; a sign of the honor of great officers and seigniories, Gen. 41.42. such as consuls, and kings do use, Mar. 15.17. Apoc. 18.16. 1 Mac. 10.62. See how great princes promise honors to others, when they are near to lose their own.

{chain of gold} Vers. 29. Gen. 41. vers. 42.

{third Ruler in the Kingdom} Next to me, and the queen my mother, likely, or his son, if he had any, vers. 29.

V. 8. {they could not read the writing} It may be probable that the letters were written without distinction, or space between the words, so that they knew not how to put them together, or frame them to make any sense of them. Others say, the Chaldeans knew not God to be one, and to rule men’s affairs; neither knew they their own impiety; but said in their hearts, There is no God: wherefore though they could have read it, yet they knew not who should be weighed, specially in the balance: and touching the Medes and Persians: now their besiegers, they little thought that they should surprise the strong Babel; and bragged, how they were victualled, for 20 years’ siege, as Xenophon records. But the text says more, they could not so much as read it: the writing then, either being in the initial letter only; as מכבי, i. e. Michemocha baelohim jehovah, the Maccabees’ ensign, and the words of Exod. 15.11. As also S.P.Q.R. for Senatus Populusq; Romanus: and as we use to write J.N.R.J. for Jesus Nazarenus Rex Judæorum: or being in an unknown hand; neither Chaldee, nor Hebrew letter; for little doubt but these wise men knew both languages and letters, 2 King. 18.28. or else rather, God in his judgment blinding them all as to that point of reading itself; as Gen. 19.11. 2 King. 6.10. that their eyes were holden, as the two disciples were, going to Emmaus, Luk. 24.16. And this for the greater honor of Daniel, and God’s in him. For as for the short way of writing by characters now, or obscure way by hieroglyphics of old, or sundry secret ways by compact between man and man, they are not imaginable to be consistent with the words of the text.

V. 9. {troubled} The second time; being frustrated of his hope he had in his wise men, and of any comfort by them. His consternation increases; he goes on, as formerly in sin, from evil to worse, so now in fright more and more; and his lords the more at his terrors.

{Countenance} Chald. brightnesses. See vers. 6.

{and his Lords were astonied} Those vers. 1. So with Herod, all Jerusalem was troubled, Mat. 2.3. And they had just cause, both for the wonder of the thing, and the slaughter among them that followed that night. But none of these lords gainsaid the king in any of his wicked courses during this feast, but rather applauded and flattered him therein.

V. 10. {Queen} Not his wife, for his wives there were before, ver. 2,3. but his mother Evilmerodac’s wife, and queen, that famous Nitocris in Herodotus, or else his grandmother, as Maachah was to Asa, 1 King. 15.2,10,13. the wife of Nebuchadnezzar: which for age likely, was not before at the feast, but might well be then alive, that history in the fourth of Daniel being but one year or two before Nebuchadnezzar’s death, and came thither when she heard of these strange news.

{by reason of the words} Words of amazement among them, and fearful prognostications, as would be in such an ominous case; and these related to her.

{came into} Absent before from that unseasonable and immoderate feast; as best; became her age and matron-like gravity.

{O King} Chap. 2.4.3.9.

{trouble thee} Because all your wise men cannot satisfy you, in the reading and interpretation, vers. 8,9. a woman’s wisdom and counsel here outstrips, all the lords and wise men.

V. 11. {there is a man} Chap. 2.48.

{in whom} Chap. 4.8,9,18. She speaks as a heathen, yet retains a grateful and honorable remembrance of Daniel; Much better herein, than Pharaoh’s butler was to Joseph, Gen. 40.14,15,23. though upon a like occasion he makes a like mention of him for his own advantage, Gen. 41.9–13. she takes notice, and makes use of God’s gifts in others.

{spirit of the holy gods} God sometimes gives his servants such rare gifts, that the greatest of the heathen have them in admiration.

{in the days} In the fifth year of his reign. See Annotations on Chap. 2.1. And again, about the 36 year of his reign. See Annotations on Chap. 4.4.

{thy father} That is, grandfather Nebuchadnezzar. So again twice in this verse, and vers. 13. and 18. So, 2 Sam. 9.7. The acceptation is usual: and so the word Mother, 1 King. 15.2,10,13. is taken for grandmother; and son for grandchild, vers. 22. of this chapter: yea, Father signifies any ancestor; and Son any posterity whatsoever. So Abraham is called the father of all the Jews in Esay’s time, Esay 51.2. In our Savior’s time, Joh. 8.56. Luk. 1.73. And David is called the father of Josiah, 2 Chron. 34.2. and our Savior is called the son of David, and of Abraham, Mat. 1.1.

{Master of the Magicians} Chap. 4.9. See the note, Chap. 4.6. This declares that he used not those vile practices, because he was not among them when all were called.

V. 12. {Dissolving} Or, of a dissolver.

{doubt} Chald. Knots, that is, perplexed sentences, and obscure.

{named Belteshazzar} Chap. 1.7. likely when the kings that favored Daniel were dead, the Chaldeans were content that old Daniel, now above 90 years of age, was suffered to hold his own name, and to want that which they thought glorious, and he loathed.

{he will—} Such was her assured persuasion of Daniel.

V. 13. {brought—} Necessity and extremities drive the wicked to seek help of God’s servants.

{art thou that Daniel?} It seems the king had him now in no great regard, seeing he knew him not. Thus was it with Joseph, Exod. 1.8.

V. 14. {Spirit of the Gods} The idolaters thought that there were many gods, and that the Spirit of prophecy and understanding came of them.

V. 15. {and now the wise men} Vers. 8.

{they could not shew the interpretation} Read it, vers. 16. The vanity of those false arts betrays itself: and is acknowledged for such even by the maintainers of them.

V. 16. {I have heard of thee} Vers. 11,12. The gifts and graces of God in his child, makes them famous in the eyes of heathens, and sought to by them.

{make interpretations} Chald. Interpret.

{thou shalt be clothed} Vers. 7. Chap. 2.6.

{third ruler in the Kingdom} It is wisdom in princes to prefer wise men to great places of honor.

V. 17. {Let thy gifts} Himself being old, and knowing Belshazzar’s death at hand, he refuses his gifts, and honors, as neither useful to him, or the Church and people of God; not so, Chap. 2.48,49. yet he withstands not: but he suffers these things to be done unto him, vers. 29.

{be to thyself} Good men, receiving good parts from God, do not so much look at reward for them, as at honoring God by them; freely ye have received, freely give, Mat. 10.8.

{yet I will read} He fears not to do it, though the interpretation were so fatal to the king.

V. 18. {O thou King} Before he read the writing, he declares to the king his great ingratitude toward God, who could not be moved to give him the glory, considering his wonderful work toward his grandfather, and so shows, that he does not sin of ignorance, so much, as of malice.

{god gave} Chap. 2.37,38. & 4.22. promotion cometh neither from, etc. Psal. 75.6. by me Kings reign, etc. Prov. 8.15. thou subduest the people under me, Psal. 18.47. Rom. 13.1,2.

V. 19. {trembled and feared} Of fear due to magistrates, see Rom. 13.3,4,5,7.

{whom he would he slew} Much in this is tyranny: as some part is in that, 1 Sam. 8.11, etc.

V. 20. {but when his heart} Chap. 4.30. instead of thankfulness to God.

{hardened in pride} Or, to deal proudly against God: notwithstanding Daniel’s admonitions, Chap. 4.27. yet 12 months after, etc. vers. 29. These are high provoking sins, obstinacy in sin, hardness of heart, and pride.

{he was deposed} Chald. made to come down, Chap. 4.31, etc. when men abuse their greatness, God sometimes takes it away. Pride goes before a fall, Prov. 16.18. & 11.2.

V. 21. {driven from the sons of men} Chap. 4.23. Chald. Enosh. The names of Adam and Enosh are in Scripture the name of all their sons, Psalm 8.4.

{his heart was made like} Or, he made his heart equal, etc.

V. 22. {Hast not humbled} Applies the case to Belshazzar. Histories and examples in Scripture should be thus applied, Luk. 17.32. They should serve as looking-glasses; as hands in the margin of a book; as waymarks: they are seconds to laws and rules: yet some men’s hearts are not moved with God’s hand upon their nearest friends; as Belshazzar here.

{though thou knewest all this} This aggravated his sins more than Nebuchadnezzar’s; he having such an example before him, which the other wanted. Sins against conscience are most dangerous.

V. 23. {But hast lifted up thyself} As well as your grandfather, Esay 14.12,13,14. is applicable as much, if not more, to Belshazzar, than to Nebuchadnezzar; as he in whom the empire of Babylon ended: Daniel freely and boldly tells the king his sins: As Elias, John Baptist, and other Prophets did.

{brought the vessels of his house} Ver. 2,3. Sacrilege in detaining and abusing the holy vessels. This a grievous sin, Rom. 2.22. Act. 19.37. 2 Macc. 13.6. and to be reproved in the greatest king. See 2 Mac. 4.39,42.

{have drank wine in them} As if they were fitter for your house and table, than for God’s house and use. This was more than Nebuchadnezzar did.

{praised the gods} Ver. 4.

{which see not} Psal. 115.5, etc. Jer. 10.3, etc. no more than the gold or metals whereof they are made.

{in whose hand thy breath is} The Chaldee word signifies Spirit and Soul, Esay 42.5.

{whose are all thy ways} Who by his sovereign power rules all your actions, and issues; all events and enterprises. Him you have not praised and glorified, but dishonored.

V. 24. {Then} After that God had so long time deferred his anger, and patiently awaited for your amendment, ver. 5. and your iniquity was now ripe and full; as Gen. Chap. 15. ver. 16.

{sent from him} As a messenger of his vengeance; which though long, yet comes at last, and pays home, Psal. 34. ver. 16.

{was written} It is no illusion of the mind, or delusion of the sense of sight, but a real writing.

V. 25. {Mene, mene} This word is twice written for the certainty of the thing; as the dream was doubled, Gen. 41.32. showing that God had most surely numbered; implying also that God had appointed a term for all kingdoms, and that a miserable end shall come on all that raise themselves against him. The Trent Bible reads only, Mane, Thekel, Phares. The words are Chaldee. How the wise men should not be able to read them, see Annotations on vers. 8.

V. 26. {God hath numbered} Indeed he numbered and set the time, Jer. 25.12. And more particularly for Belshazzar’s case, thus; God has suffered you so long, and is now come to reckon with you about your administration; and having now cast up your accounts, he requires now payment of you: words borrowed from creditors, or merchants.

{and finished it} Both the number, and the kingdom. He it is, that sets the fatal periods of kingdoms and states, and of the lives of men. The stars do it not; nor can star-gazers foretell it.

V. 27. {weighed} As goldsmiths do, and merchants. The sense is, God has examined you: and thus one day shall all men be weighed and examined. Wisdom 11.20.

{and are found wanting} Wanting weight, too light: as light money wanting many grains of those regal virtues and qualifications requisite in a monarch, and so unworthy of the degree and place you hold. And such indeed are all men in themselves out of Christ, that is light and vain, Psal. 62. ver. 9.

V. 28. {Peres} Ver. 25. upharsin, they divided. Here, Peres in the singular number. God did it by the Medes and Persians.

{divided} Like false money cut in pieces: or, there is, or may be, an allusion between Pereths and Persia.

{Medes and Persians} To Darius the Mede, ver. 31. and to Cyrus the Persian, Chap. 6.28. Cyrus being the son of Mandane, who was the daughter of Astyages or Ahasuerus, and half sister to this Darius, otherwise called Cyaxares.

V. 29. {Then commanded Belshazzar} Terrified with his own daughter, and astonished at such divine skill in Daniel; both to be as good as his word, (as Herod, Mat. 14.9.) and to have such a man his hope and help in greatest need; he commands as follows. And Daniel as he did not desire them, ver. 17. so he would not reject them; but suffered them to be done unto him. Belshazzar knew not; nor could gather by Daniel’s interpretation, that so soon and suddenly, as that night, this judgment and execution should follow. It might have been true, and irrevocable, and yet delayed for a longer time.

V. 30. {In that night} Confer with this place the Scriptures, Isa. 13.17. & 21.2,4,5. & 47.11. Jer. 25.12,16. & 51.11,39. Hab. 2.5.

{slain} By Gobrias, and Gadatas, or Cadratas, chieftains of Cyrus: as Xenophon in his seventh book witnesses.

V. 31. {Darius the Median} To distinguish him from Darius the Persian, who was the third king after Cyrus, of whom mention is made, Ezra 4.5,24. This Darius the Mede, was also called Ahasuerus or Cyaxares the second, the son of Ahasuerus, Dan. 9.1. or Cyaxares the first, king of the Medes, the brother of Astyages. And Astyages his daughter Mandane, being niece to this Darius, was wife to Cambyses, a mean Persian, and mother to Cyrus as was formerly said. He by the consent and delivery up of Cyrus the conqueror, took the kingdom of Babylon: Or, as their joint forces won it; so they jointly reigned both together, as fellows in empire, 2 Chro. 36.20. But Darius is only here mentioned, because matter follows touching him only, not Cyrus, in the next chapter. And yet they seem both joined in the last verse of that chapter, and Ezra 6.14. And as Darius here receives the kingdom of Babylon of Cyrus; so Cyrus received after the daughter of Darius for wife, and the kingdom of Media for dowry with her. Xenophon in his 8 book of the Institution of Cyrus. Yet some make this Darius to be the son of Astyages, and brother of Mandane, and so uncle to Cyrus.

{threescore and two years old} Darius being 62 at the fall of Babel; which empire lasted 70 years, falls to be born at the eighth of Nebuchadnezzar, when he carried away captives the King Jeconiah, and all the nobles, and ten thousand valiant men, and all Jerusalem, and all saving the base of the land; and carried away all the treasure of the house of the Lord, and broke all the vessels of gold, which King Solomon had made in the Temple of the Lord. See 2 King. 24.13,15. even then Madai, who with Elam must revenge the cause of Judah, had a prince born: and to this purpose, Daniel seems to tell the king’s age, to show how God provided a remedy when he struck.

CHAPTER 6

Vers. 1. {It pleased} Upon deliberation and consultation had about the settling, ordering, and well governing of this new gained monarchy. The Chaldee, wherein this chapter is written, is mixed with Arabic: which tongue the Persians here seem to have much used.

{Darius} See on Chap. 5.31. And this in the first year of his reign, ver. 28. He reigned but two years, and two months. And this fell in with the year of the world 3470, or little less. And this was a wonderful year; for Babel’s fall; lions’ humbleness, ver. 22. The Angel’s oration, Chap. 9. two heathen emperors’ Christian proclamations, ver. 26,27. Ezr. 1.1. and a general subsidy, as it were, over an hundred and twenty nations, for Judah’s return, Ezr. 1.4,6.

{to set over} Kings and monarchs must have under-officers, and princes to help in government, 1 King. 22.6. Esth. 11.13. Exod. 18.21, etc. Deut. 1.9–18. And yet themselves not be idle; but have enough to do besides, Rom. 12.8.

{an hundred and twenty} Likely there were 120 nations or provinces, Est. 1.1.127.

{the whole kingdom} Each one in his several share; for matters both of peace, and war: civil, and military.

V. 2. {and over these} Darius his wisdom, over a number of great governors, to appoint some few superiors and overseers.

{Daniel was first} And chiefest of the Triumvirs, vers. 3. Thus still is unity sought after, as best for peace: and parity avoided, as tending to division and confusion. Likely Belshazzar’s advancing of Daniel, and the cause of that, gave occasion to this advancement. For how could Darius otherwise do; Considering the great fame of Daniel’s wisdom, worth, and integrity, both in Babylon, above all wise men there, and in foreign nations, Ezek. 28.3. and his preferments thereupon by Nebuchadnezzar; and newly by Belshazzar himself, though he received that heavy doom from Daniel’s mouth, and withal foretelling from God this great monarchy to the Medes and Persians; but in all reason be moved thereupon thus to prefer him: to do as much at least, as Belshazzar himself had done. See Gen. 41.38,38,49,40. The eminency of God’s graces in his servants thus prefers themselves. And happy is that kingdom, where preferments are bestowed according to men’s worth and deserts.

{give accounts} Luk. 16.2. as we all must to God one day, Rom. 14.12. 1 Pet. 4.5.

{and the King} And to the kingdom in him. He the less care; and the kingdom the less hurt by mal-administration.

V. 3. {Then} The original here to some seems to be our language.

{was preferred} This is God’s mercy to his Church in providing a man for their countenance, and comfort. And so was Joseph in Egypt. And this was the cause or occasion of the envy and malice of the presidents and princes against him. For thus envy works, Eccl. 4.4. for the chief priests delivered Jesus to Pilate, Mar. 15.10. Thus self-love, and pride, envying at the worth of others, and at their honor and happiness above their own, sets itself on work to do mischief. Even Rachel envied her own sister: and Joseph’s brethren envied him. See Prov. 14.30. Gal. 5.21,26.

{an excellent spirit} Of knowledge, wisdom, government, integrity.

{the King thought} Likely further to make him a Viceroy; as Joseph was, Gen. 41.40–45.

{whole Realm} Many, if not most interpreters, understand this, of Media; as if Darius carried him thither. But we rather take it to be meant of Babylon, where Darius and Daniel now were: which being newly conquered needed most such a governor, and wherein Daniel had still been so well versed and experienced. Neither does anything in the text make the least show against it. This further intended advancement of Daniel, if known to the Presidents and Princes, did likely set them further on, to envy him, and seek occasions against him.

V. 4. {Then the presidents and princes} Here is a unity in conspiracy, unity among wicked men, is often dangerous to good men, Joh. 9.22.

{sought to find occasion} Thus courtiers out of their own ambition, are envious at the preferments of others: especially of strangers. And generally the wicked cannot abide the graces of God in others; but seek and search by all occasions to deface them, and detract from them. See Annotations on Chap. 2.13. Therefore against such assaults there is no better remedy then to walk uprightly in the fear of God, faithfully and diligently in our callings, and to keep a good conscience, Tit. 2.9,10. Act. 24.16.

{concerning the kingdom} Ex latere Regis, says the Trent Bible, contrary to the Chaldee, and all translators, and all good sense. The meaning is, concerning the affairs of the kingdom, and his administration of them in his high office.

{none occasion} Subject matter of accusation; no color of suspicion of negligence, or unfaithfulness in him, or his doings.

{faithful} To the King, in the affairs of the kingdom: as he was also to his God.

{neither was there any error} A singular example of prudence, industry, and faithfulness in our callings, and offices of highest trust: that so many, and mighty, envious and subtle enemies, in all their deep devices, yet despaired to find him faulty, or colorably faulty, in his management of so great affairs in so high an office.

V. 5. {we shall not} Innocence wins testimony of its adversaries, and forces it from them.

{except we find} In his life and manners they could not. In his religion they made account they should: knowing that Daniel would lose honors, and offices, and life also, rather then offend the law of his God: which makes much also to Daniel's commendation. And shows withal, that wicked men's consciences tell them, that good men are constant in their religion, and will not transgress the laws of it.

V. 6. {Then these Presidents} Not only the other triumvirs, but the 120 Princes or Presidents, if we may believe their own words, verse 7. Thus the wicked are restless, and their hatred implacable against the godly. If they cannot for their faults, they will for their virtues attach them; and persecute them for their piety.

{assembled together} Or, came tumultuously. The Chaldee term of Daniel is also Hebrew, and from Psal. 2.1. wherefore did the Heathen rage tumultuously, or keep a stir? The Popish translation of surrexerunt, is not so proper; some of themselves do seek to help it, by substituting surrepserunt instead of it. And stick not to charge their Trent Bible, or at least the edition of it, with many the like errors. See Pintus on this place. These Presidents here leave and neglect their places and charges, to assemble and plot, and all against Daniel. Innocence cannot be free.

V. 7. {all the Presidents} They pretend an universal, and unanimous consent of all, thereby the rather to win the King's consent, and as it were tumultuously, and by joint importunity to enforce him upon it. But they speak more then truth was. For Daniel the chief was none of their council. Nor were all here spoken of by them, cast with their families into the Lions' Den, verse 24. For it may be many of them knew not the mischievous plot of the contrivers, and inventors of it; but were drawn on among the rest; as those, 2 Sam. 15.11.

{to establish} To present it, and to obtain from the King the confirmation; that so it might receive the force of a law. For he had the negative voice, and sole power of making it a law and statute. So appears, verse 8.

{a royal Statute} In Chaldee, a Statute for the King. The pretense of projectors, and evil counselors, is the honor, or benefit of the King: but they aim at their own ends; though it be in the ruin of the subjects. They flatter the King; but such flattery and adulation of Kings, is the plague sore of Kings, and kingdoms.

{Decree} Or, interdict.

{that whosoever shall ask} The most probable pretense of this decree, is, that by this means, Darius might have occasion to show his royal grace and bounty, and his divine munificence, to all his subjects that petitioned him; so to gain to himself, in his new kingdom, the more love, strength and assurance. But their drift is against Daniel, for their own ends, and to the King's hurt: knowing Daniel's conscience and custom, and constancy in prayer to his God; which for any danger, upon any pretense, he would not forego. This it was, that made them fix upon this particular decree.

{of any God} They will rather do dishonor to their own gods, then not satisfy their own ambitious, envious, bloody mind, in taking him out of the way, that stood in their light, as they conceived, and stopped the way of their greater advancements.

{or man} Many of his subjects, in his large empire, might stand in that time, in extreme present need of man's help, where the King could not be present; nor they possibly have access to him, which yet, by this decree, should be unjustly, inhumanely, and foolishly barred from asking help of God or man.

{for thirty days} This was time enough for their purpose. They knew Daniel would not so long abstain, from making petition to his God.

{cast into the Den of Lions} Bloody minded men, no less will serve them. They must suffer the Lions' cruel paw, and hungry jaws, and be devoured of them. Thus adulation and flattery, is a nurse of tyranny. This kind of capital punishment, was not unusual among the Babylonians, the Medes and Persians; and among the Romans also, with whom it was a common saying, in Tertullian's time, Let the Christians be cast to the Lions.

V. 8. {Now, O King} Thus good Kings, may be bought and sold by evil counselors. Thus Haman dealt with Ahasuerus, Esth. 3.9. Kings had therefore need to be the more wary and circumspect.

{that it be not changed, according} Esth. 1.19. and 8.8. Therefore Ahasuerus would, or could not recall the decree against Vashti, Chap. 1. nor against the Jews, Chap. 3. but provides for himself, and for them another way, Chap. 2.1,2. and Chap. 8.11. These Presidents and Princes, here, some way flatter Darius, (partner with Cyrus in the conquest of Babylon, and now King of it) in asking him, being King of Media, to make a law, here in Babylon, after the manner of the law of the Medes.

{according to the Law} Esth. 1.19. and 8.8.

{altereth not} Chald. passeth not.

V. 9. {Darius signed} Too rashly and suddenly; ascribing too much trust to his Princes and Presidents, who indeed, ought thoroughly to have weighed the nature of the decree; and did best know, the natures and conditions of the several provinces, and people, how they would brook it. And thereupon he signed it; with due examination, by himself, of the right and nature, and end of the decree. It seemed indeed, to set him up, in some sort as a kind of god, or demi-god: For, as an Heathen could say,

Qui fingit sacros auro vel marmore vultus,

Non facit ille Deos, qui rogat, ille facit.

Mart. lib. 8. Epigr. 24.

And therefore, also the rather, he readily, out of self-love, signs; not searching into their wicked end in proposing it.

V. 10. {Now when Daniel knew} After it was signed; not before else he would have labored to have prevented it.

{He went into his house} Withdrew himself from the sight of public impieties, to the exercise of domestic worship, and service of God.

{and his windows being open} Not in hypocrisy, for vainglory; the thing forbidden, Mat. 5.6. but to show his resolution and constancy, against the fear of the King's decree, though he knew it to be irrevocable; and that he would not, by his silence seem to give consent unto it, or comply with it; or forego his daily duty to his God; for which he had so many obligations lying upon him.

{in his Chamber} Or, upper room; as Act. 1.13. & 10.9. See 2 King 23.12. Not in a low and obscure place. He did not fear to be seen at this time, upon this occasion.

{toward Jerusalem} In conscience of his duty, and with faith in the promise, 1 King. 8.33,34,44,48. Psalm. 5.7. Though now, city and Temple, lay in ruins. Now the case is altered; as Joh. 4.21,23.

{he kneeled} 1 King. 8.54. Act. 7.60. & 20.36. The usual, humble, seemly gesture of prayer. Indeed standing also, is used in Scripture; and allowed, Mar. 11.25. And so that gesture seems to be used, 1 Sam. 1.26. 1 King. 8.22,55. Neh. 9.5. Mat. 6.5. And according thereunto, are those words of Naaman, 2 King. 5.11. And in the primitive Church, by ancient tradition, standing at prayer was used, if not enjoined, on every Lord's day, and in all the time, between Easter day and Ascension day, and Whitsunday also. And with more reason then, when Christ's resurrection and ascension, were so much questioned, then can be now, Justin. q. 115. ad Orthodoxos: Yet kneeling, or prostration upon the ground, are most usual and seemly in prayer. And unseemly it seems to be, to do it, either sitting, or with the head covered in our assemblies; as these gestures and rites, are now in esteem with us; unless some extraordinary, and just cause do warrant the contrary.

{three times a day} Morning, Noon, and Evening; before he went forth, or set upon his public employment, and state affairs; at his return to dinner; as Gen. 43.16. and after the end of the day, and dispatch of his business. To which times, David seems to have reference, Psal. 55.17. and may seem to be the three times of the daily prayers of the Jews. The morning and evening seem to be so ascertained, by their appointed daily sacrifices, and the daily burning of incense, on the golden Table of Incense, at those times, Exod. 29.39,42. and 30.7,8. And punctually, the morning time, is deemed the third hour, which is our ninth. When the Holy Ghost also came down upon the Apostles in cloven tongues of fire, Act. 2.15. and the evening time is the ninth hour, which is our third in the afternoon; called the hour of prayer, Act. 3.1. When Peter and John went into the Temple; and Cornelius prayed, and saw the vision, Act. 10.3,30. When also our Savior was crucified and died, Mat. 27.46,50. Mar. 15.34,37. The middle is the middle hour, their sixth, our twelfth, or midday, Joh. 4.6. When Peter prayed, Act. 10.9. When also our Savior was condemned, and delivered to be crucified, Joh. 19.14. When also the general darkness began, and continued till the ninth hour, till our Savior died, Mat. 27.45. Mar. 15.33. Luk. 23.44. And in the primitive Church, the Christians had those three hours of the day, in so much use and regard for prayer, as they came to be called, Canonical hours. But yet from this duty, no time is exempted, Psal. 119. verse 62. & verse 164. Luk. 18.1. Ephes. 6.18. 1 Thess. 5.17.

{prayed and gave thanks} Phil. 4.6. 1 Thess. 5.17,18. For prayed, the Trent Bible has, worshiped; erroneously.

{as he had aforetime} No danger can keep good men, from the accustomed works of piety, Act. 4.19. & 5.29. He was not now, either more slow, or secret in it.

V. 11. {Then these men} The practice of wicked men; as Psal. 10.8,9. curiously prying into other men's doings, and not seeing beams in their own eyes. They thought now they had won the day, and gained their desires.

V. 12. {Then they came near} They speedily pursue their mischievous, and bloody purpose.

{concerning the King’s Decree} Of that first, to renew the strength of it; out of the King's own mouth: to circumvent, and entangle him in his own words. Thus cunningly they deal; pretending only the defense and maintenance of the law, and the King's authority. Flattering him to his own hurt, and for their own sanguinary design, in Daniel's ruin.

V. 13. {that Daniel} Not till now, they open their mean drift, and directly accuse. And now they think they may be bold to do it: and they do it with all aggravations; that Daniel; so desiring to speak contemptuously of him.

{of the captivity} To render him despicable, from his slavish, and sordid state of captivity, and from his nation of the Jews. They had many captives of other nations also among them, at that time; as may be gathered out of Jer. 25. and 27. Chapters.

{regardeth not thee} So Chap. 3.12. Under a color, they falsely and maliciously slander Daniel of ingratitude, for his honors, of contempt and rebellion. They accuse him, as the Jews did Christ, as being an enemy to Cæsar.

{his petition three times a day} They say not to his God; lest that might sound anything for him. But indeed they charge that upon him, as his heinous capital offense. Thus piety, prayer and devotion, are wrested to a wrong meaning, by the wicked, and counted for crimes. Now the ungrateful, and unpleasing conclusion of all these premises they conceal, the death of Daniel; or leave that to the King, to be gathered, and made by him, as necessarily following thereupon.

V. 14. {then the King} Seeing their fraud and malice; and his own error and circumvention. These evils, Kings, otherwise good, are subject unto, by evil courtiers.

{sore displeased with himself} For making so rashly such a decree, so injurious to God and man, so full against the life of Daniel, and against himself, in the loss of such a subject. And no doubt, displeased also with these accusers of Daniel, for their so fraudulent, mischievous, and pernicious dealing against him and Daniel. These sore grievances, by such means, Kings, many times, are put unto.

{and set his heart} This was well; to think how to amend, what he had done amiss. And better were it to repeal such decrees, then to pretend to the maintenance of his authority, by the maintaining of them. But best it had been, to have been more advised, circumspect and cautious, ere he had made them.

{till the going down} He was sad and serious in it, to save the life of innocent and precious Daniel. A long time was this, (for they were at the King, no doubt, betimes) wherein with all his heart and might he labored to outmaster their malice, to wind himself out of their mischievous wiliness, to interpret, qualify, or nullify the decree, and his signing of it. A good example for Christian Kings in like cases.

V. 15. {Then these men assembled} Here they set upon the King, with multitude, and unanimous consent to overbear him.

{Know, O King} They press on him with all instance: they wax bold, if not impudent, notwithstanding the King's sore displeasure, Prov. 16.14. Thus far envy carries them: and mischief begun, must be carried on, whatsoever comes on it; though it be to their future undoing. They pretend, now, the right of law, and the King's honor and authority in it. Thus are Kings many times overruled and abused.

{may be changed} Thus the wicked maintain evil laws, by color of constancy and authority; which is oft times either ignorance or stubbornness; when as the innocents thereby perish: and therefore governors neither ought to fear, nor be ashamed to break such; though good laws with all constancy are to be maintained. Thus Charidemus lost his life, Diod. Sic. l. 14.

V. 16. {Then the King commanded} He perseveres not in his good purpose; but against his conscience he yields, and becomes a servant and minister of their cruelty. Such slaves sometimes are Kings forced by bad servants to do things they like not, 2 Sam. 3.39. And so unsafe is it for favorites to trust in them.

{and they brought Daniel} Not to answer for himself, and plead his cause, and make his apology; for absent and unheard was he condemned already. But they brought him to execution; and that speedily, lest any way by delays, he might happen to escape. So swift are their feet to shed innocent blood.

{the den of lions} See Annotations on verse 7.

{The King said} To comfort Daniel; and clear his innocence.

{thy God} He says, not my god. So verse 20.

{whom thou servest continually} A royal testimony of Daniel's piety, and innocence of his faith, and constancy in God's service, against the terrors of death. And that the King also approved of what Daniel had done in his daily prayer and service of his God.

{continually} Notwithstanding my decree and edict to the contrary.

{he will deliver thee} It is his wish and prayer; not prophecy. He can; I cannot. It is hope; hearing belike how God did deliver his three companions out of the fiery furnace, Chap. 3. Thus God bows the minds of Heathen in compassion towards his; makes them acknowledge the omnipotence of the true God; the impotency of themselves, and their false gods, verse 26,27.

V. 17. {and a stone} Comparing this and the 25 verse together, they may seem to discern that the Lions did not straight seize upon Daniel: and therefore would have a stone sealed, &c. See Mar. 27.66. and Lam. 3.53.

{the King sealed it} Having once begun to yield to his Lords, they drew him on, and he proceeds to yield further, Esth. 3.12. and 8.8. 1 King. 21.8.

{signet of his Lords} Lest the King out of his love to Daniel, his sorrow for him, and care of him, should have him brought out; or lest the King's friends should do it, or Daniel's countrymen the Jews; or his other followers and friends, as he had many, by his eminency in gifts and graces, by his esteem with the King, by his fidelity, justice, piety, &c. Thus they show their distrust in the King; (a just reward for him) and their trust in their own carnal wisdom, which yet deceives them.

{that the purpose} The Trent Bible here wrongly translates the Hebrew text, and varies the sense.

V. 18. {Then the King went} Late, verse 14. and sad; through his love to Daniel, and the guiltiness of his own conscience, that accuses him, Rom. 2.14,15. and stings him; though he had no judge on earth above him. This is well in the King, and it is a good work of his conscience, thus to affect him: whereas Daniel's accusers had their consciences seared, and hardened in sin, to their final ruin.

{fasting: neither——} Fasting and watching agree well together: and sorrow, and fasting justly exclude music, and all mirth.

V. 19. {then the King arose} The workings of love, and of a guilty conscience, suffer him not to sleep, or rest.

V. 20. {with a lamentable voice} Thereby speaking his lamentation and sorrow; his love and care, and fear of Daniel. The tenderest father could have done no more towards his dearest son. And this is so much the more in so great a Monarch: which commends both him, and Daniel's worth. Against hardhearted men at the miseries of the godly, Rom. 12.15. Hebr. 13.3.

{Is thy God} This shows some hope in Darius, of Daniel's safety, and God's power and mercy; though mixed with much fear.

V. 21. {then said Daniel} With a voice not distressed, as that of the King's.

{live for ever} Chap. 2.4.

V. 22. {hath sent} He acknowledges his God the author of his deliverance. It is the right hand of the most High that saves Paul from the mouth of the Lion; Peter from prison, &c.

{his Angel} They are God's ministers, Heb. 1.14.

{shut the Lions’ mouths} The glorious presence of the Angel might strike fear into the Lions: so Balaam's ass was afraid of the Angel, Num. 22.27. and 33. or the Angel might otherwise, and that many ways, restrain the Lions' rage, Heb. 11.33. Daniel is understood to do it; as likewise the like is said of his three companions, verse 34. They did it; as Elias brought the famine, Jam. 5.17,18.

{forasmuch} Thus God sometimes by miracle shows and proves the innocence of his servants, Psal. 37.5,6.

{innocency was found} In this particular of my behavior, towards you and your decree. So Psal. 18.20. He speaks not of the point of his justification from sin before God, Phil. 3.9. He minds the innocence of his present case and cause: not yet that this innocence merited this miraculous deliverance; no proper true merit can be in man towards God, but that God saved him of his mere mercy, and gracious good pleasure. See 1 Tim. 1.8. 2 Thess. 1.5,7.

{and also before thee} Though my accusers charge me, that I regard not you nor your authority; for our obedience to Kings and Magistrates, must be only in God, and for God. No other Active Obedience is due unto them.

{no hurt} Even in your own judgment, ver. 14,16. For he did disobey the King's wicked Commandment, to obey God; and so did no injury to the King, who ought to command nothing, whereby God should be dishonored.

Verse 23. {King exceeding glad} Rid of that heavy plight wherein he was, ver. 18. and cheered up his Spirit and conscience wonderfully in such a manner of deliverance, of so precious a subject. More spiritual was the joy of the Church, at the deliverance of Peter and John out of the Prison, Act. 4.24, &c.

{take Daniel up} Not staying, it seems, for those Lords whose Seals were upon the stones; nor for the coming of the accusers. For no doubt he had witnesses enough, of the thing with him: and the preservation itself was an ocular demonstration of the miracle: and the view of it raised up Darius his spirit to the height of Courage and resolution; without them to amend what he had done amiss; being also that the sentence of the Decree against Daniel was already satisfied.

{believed in his God} Because he committed himself wholly unto his God, whose cause he did defend, he hoped, trusted, was assured by his promises, that nothing but good could come unto him, whether by life or death; wherein we see the power of Faith, and the Nature of it. Heb. 11.33. and throughout that whole Chapter. In which grace of Faith in Christ, the Covenant of the Gospel on man's part does wholly consist. And therefore so many, and so great things are spoken of Belief & Faith in Scripture.

Verse 24. {and the King commanded} The absolute power of this King. The like frequent in Scripture. His just wrath was so incensed; the miracle so wonderful, and the guiltiness of the malefactors so evident, that without any process or further condemnation, he commands their execution.

{accused Daniel} See note, Chap. 3.8.

{cast them into the den of lions} This is a terrible example against all the wicked, which do against their conscience make cruel laws to destroy the children of God; and also admonishes Princes how to punish such when their wickedness is come to light; though not in every point, or with like circumstances; yet to execute true Justice upon them. This just on God's part by the law of Retaliation. Psal. 7.15,16. and 9.15,16.

{their children, and their wives,} The like or more, we may read of Achan and his family, Josh. 7.24,25. Haman was hanged up, and his sons, Esth. 9.14. By the law of Nature, and Nations, Rebels are punished, also in their wives, children, and posterity, though not with death; yet considering that law, Deut. 24.16. with that 2 Chr. 25.4. either Darius seems here to be unjustly cruel, or these wives and children were accessories to the crime of their husbands, and parents.

{brake all their bones} Persecutors oft-times have bloody ends. Here was no stopping of the Lions mouths, no taming of their rage and cruelty, no overmastering them.

{or ever they came at the bottom} This adds luster to Daniel's miraculous deliverance, that it was not for want of hunger, and Natural ferocity that the Lions spared Daniel; but that it was God's hand overruling them: as we see God's hand in ruling that Lion, 1 King. 13.24,28,29. all God's creatures are at his hest, to do his will; for reward or punishment. That fancy, that the Accusers alleged the Lions to have been full of food, and therefore for that space of time to have spared Daniel; and that the King thereupon should have them fed, and thereafter have the Accusers cast in to them, is a foolish fiction without any ground.

Verse 25. {Then Darius} This marvelous work of God had a marvelous good effect in the heart of Darius. God's works should not be slightly passed over; but accordingly made use of, Psal. 92.4,5. and 83.4. Of this Darius, see Annotations on Chap. 5.31. Many Kings of the Medes and Persians were after him called by this name; as the Heathen Histories of times do declare. There was after this first Monarch Darius the son of Hystaspes, Darius Artaxerxes Longimanus, Darius Nothus, Darius Artaxerxes Ochus, Darius Codomannus, whom Alexander the great conquered. And the sacred Histories of the books of Ezra, Nehemiah, and Esther, fall within these times; Begin with the beginning of the Persian Monarchy, Ezra 1.1. and reach to the final period of it by Alexander then Great Greek, in the H. P. Jaddua's time, Neh. 12.11.

{wrote unto all the people} Chap. 3.19. & 4.1.

{languages} More now than those, Chap. 2. verse 4. and 4.1.

{in all the earth} All in his dominion and lands. So expounded, ver. 26. So Luk. 2.1. Ezra 1.1,2.

{peace} Chap. 4. See the Annotations there. This word in the Hebrew, and Chaldee, and all languages, comprehends all outward prosperity; and worldly felicity. and therefore is so usual in all salutations and greetings.

Verse 26. {I make a decree} Chap. 3.29. a good example to Christian Kings.

{tremble and fear} God makes heathen Princes sometime to acknowledge his power. See Chap. 3.29. The true fear of God is the fountain of wisdom, Prov. 1.7. & 9.10. the warder of the sluice for all sin. It comprehends the whole worship and service of God, all acts of Religion.

{the God of Daniel} His God, in a peculiar way, whom only, and no other, Daniel owns, worships, serves, obeys, and who thus owns, honors, and defends Daniel.

{the living God} Which has not only life in himself, but is the only fountain of life, and quickens all things; so that without him there is no life, 1 Sam. 2.6. Act. 17.25.

{which shall not be destroyed} Chap. 2.44. & 4.3,34. & 7.14,27. Luk. 1.33. Mic. 4.7.

Verse 27. {He delivereth} God to be acknowledged, and praised in his works. The Psalms are full of it.

Verse 28. {prospered} Flourished in his state and honors; in offices and employments; in spite of the envy and malice of all wicked men. He prospered, as Joseph, Hezekiah, Mordecai, and others, Psal. 1.3. when as the wicked prosper not; as Coniah, Jer. 22.30. but are holden with the cords of their own sin, Prov. 5.22. Psal. 7.16. and 9.16. Prov. 22.8. Of their prospering for a while, see Job 21.7–14. Jer. 12.1. Psal. 73.2–12.

{of Cyrus the Persian} Chap. 1.21. Thus God provides men in honor, for the comfort of his Church in her calamity.

CHAPTER 7

Verse 1. {In} Now Daniel proceeds in his Narration from Histories, in the former part, to prophecies in the latter half of this book; Therein foretelling the succession of times, and of the Kingdoms of the world; and what things therein should befall the Church of God, the people of the Jews, until the time of the coming of Christ (numbered up in him) and the time of the promulgation of the Gospel.

{the first year of Belshazzar} Chald. one year. So Chap. 1.1. and 2.1. That Daniel might join together Babel's stories, and such as did depend upon them without interruption, therefore he displaces the two visions which now follow; the one, in the first of Belshazzar of Babel's fall, Chap. 7. the other, in the third of Belshazzar, of the Persians fall, Chap. 8. Both which in order of time go before the fifth Chapter. Of this Belshazzar, see Chap. 5.1.

{Daniel had a dream} Chald. saw a dream. Different in vision; but of the same matter and argument, with that of Nebuchadnezzar, Chap. 2, interpreted by Daniel there: only what is there more generally shadowed out, is set forth in succeeding times, more particularly, with many circumstances, in this Chapter, and in those which follow. This dream was 70 years after that dream of Nebuchadnezzar, Chap. 2. If we reckon 30 years to the reign of Evilmerodach, and Daniel now was near one hundred years old.

{and visions of his head} Visions in his dream. Not that these were distinct from his dream. Visions and Oracles were the two ways, by which God revealed his Will to his Prophets, Num. 12.6,7,8. Visions were vouchsafed to them, sometimes waking, as Zach. 1.8, &c. and Chap. 3.1. Jer. 1.11,13. sometimes sleeping in dreams, Job 33.15. So Gen. 28.12. Act. 2.17. So here to Daniel: presenting not to the external sense, but internally to the imagination and phantasy, visible things, as representments of God's Will and pleasure signified thereby, Dan. 4.5.

{head} The shop and seat of dreams and visions.

{upon his bed} Where he slept and dreamed in the night, ver. 2. a place and time fit for such kind of Revelations.

{then he wrote the dream} He the Writer of this book; and no other: and he wrote this Dream; left it not to be told only by tradition; but in a surer way wrote it, by God's inspiration and instinct, 2 Pet. 1.19,20,21. And that because it did not concern him alone, but the whole Church in after ages; to confirm and comfort them against the great calamities that were to come. For whereas the people of Israel looked for continual quietness after these seventy years, as Jeremiah seemed to them to have declared; he shows that this rest shall not be a deliverance from all troubles, but a beginning; and therefore encourages them to look for a continual affliction till the Messiah be revealed, by whom they should have a spiritual deliverance, and all the promises fulfilled; whereof they should have a certain token in the destruction of the Babylonian Kingdom. See 1 Cor. 10. ver. 11.

{and told the sum of the matters} Chald. the head of the words. Verse 16. He wrote and told them, to wit, to his people; because for their instruction and consolation, against persecutors to come, God showed that dream to Daniel. The chief heads therefore and material points, for the use of the Church, he relates and records in these sacred Commentaries.

Verse 2. {Daniel spake and said} The Scripture then is not a dumb and dead letter: but speaks; and therein we hear the Prophets and Apostles speaking; and so fittest to teach all truth, and convince all Error, and to be the judge in controversies of Religion, 2 Tim. 3.16,17.

{by night} In time of silence and sequestration, from worldly affairs: so, usually. And yet sometimes by day; as Acts 10.9,10. & 22.17. See Psal. 16.7.

{the four winds} Here some, with more curiosity and boldness, than modesty and soundness, by the winds, will understand Angels, and some of them good Angels, the guardians of these Empires, whereto they apply that, Chap. 10.13,20,21. & Chap. 11.1. & Chap. 12.1. Others, understand bad Angels: But we rest in the letter of the Dream, and understand only the mighty concussions, stirs, tumults and troubles, that were the rise and original of these several Empires. And therefore of these winds, the Angel in his interpretation to Daniel, makes not any mention, but only of the Empires themselves. By the winds then blowing, we only conceive those horrible troubles, afflictions and mutations, whereby one Empire is exalted, and another abased; as the waves of the sea are, by the boisterous winds: especially, if all the four winds at once, blow together upon it. Yet all sent, and ruled by God's providence.

{strove} One against another, to trouble the sea: imo miscentes æquora fundo, Vastos volvuntque ad littora fluctus.

{great sea} Midland sea. So called, in relation to the Dead sea, and the Sea of Tiberias: which were but Lakes in comparison of it. Yet in sacred Idiom, the great vessel itself, for water, in the Court of Solomon's Temple, is called a Sea, 2 Chron. 4.2,10. By the Sea, here, is signified the world, ver. 17.

Verse 3. {beasts} Empires deciphered in this manner; because the acquiring of them is not gotten, nor the possession of them maintained, nor the government of them exercised, but by brutish violence and tyranny.

{came up} Not altogether, but in process of time, successively, as the verses following do declare.

{the Sea} Not calm, but troubled, and tossed thus with tempests.

{divers one from another} So figured before in the divers metals of Nebuchadnezzar's Image, Chap. 2. and so described diversely, in the verses following.

Verse 4. {the first} The golden head, Dan. 2.38. and the great tree, Dan. 4.20,21,22. is the power of Babel, the first Empire, in Daniel's book. This in its best and flourishing estate.

{a lion} The Trent Bible has a Lioness: contrary to the Chaldee and Hebrew; and in a manner all Translators. The Lion here represents the Empire of the Chaldeans, in regard of his power, cruelty, and capacity, Isa. 5.29. Jer. 4.7.

{Eagle’s wings} As the Lion is the King of Beasts, so the Eagle is the King of Birds. Both make to magnify this Monarchy, both for courage, power, and speed. Wings here point out the great celerity of Nebuchadnezzar's coming to his power and possession of kingdoms; as if the Babylonians had wings to fly, Isa. 5.26. Jer. 4.13. & 48.40. & 49.19,22. Lam. 4.19. Ezek. 17.3. Hab. 1.6.8. So Ashur has wings, Esay 8.8.

{plucked} These Eagles wings were great, long; full of feathers, of divers colors, Ezek. 17.3. But now Daniel, in this vision foresees them plucked. Armies and Provinces, fell from them; the Lydians, the Medes and Persians, that had formerly obeyed and served them, were risen up against them, and so plucked their wings, that they went on their feet, and were made like other men. This was their declining estate; and at last fulfilled, under Belshazzar. See, Jer. 51.30–64.

{and it was lifted} Or, Wherewith it was lifted above the common sort of other men. Though some translate and understand, as if it were taken away from the face of the earth, and perished.

{made stand} Compelled to stand: and made to understand its own fragility and imbecility, and the world's inconstancy.

{a man’s heart} This has not reference to Nebuchadnezzar, Chap. 4.16. This respects not any singular person, but the State of the whole Empire; that of Nebuchadnezzar was past; this to come, in the fall of the Empire. When they came to have a man's heart, after their wings were plucked, that is, a soft, fearful, broken, and dejected heart. So Cyrus dealt with them, & abased them; as Xenophon shows, in his seventh Book of the Institution of Cyrus. Then their Lion-like heart, that insolent proud heart, Chap. 3.15. Esay 14.13. was gone. Now they well knew themselves to be but men, Psal. 9.20.

Verse 5. {a second} This is omitted in the Trent Bible.

{a Bear} Meaning the Empire of the Persians, Dan. 2.39. & 8.3. This follows the Lion. And so the Lion and Bear, are often joined together in Scripture; as Prov. 28.15. Hos. 13.8. Amos 5.19. Lam. 3.10. Some here say, the Persian Empire is represented by the Bear, because Persia, a mountainous country, much abounds in Bears; and those of a crueler kind. Others, because of their ferocity and voracity; of their barbarous cruelty, and uncivil demeanor, Esay 13.17,18. of their austerity and craft. Others, proceed further, to liken them to Bears, in the natural weakness of their heads; and in their rise and original, their rising being but sordid and base; as rude and unlikely, as a Bears Whelp is without form and shape. But we may not be too curious in these assimilations. They were less generous, more uncivil than the Chaldeans; though they were of great strength and durance, hardship and labor, and great Warriors, and much inclined to set upon Empires and States. Compared they are to silver, Chap. 2.32,39. as inferior to the former: to a Ram, Chap. 8.3,4.

{it raised up itself on one side} Or, it raised up one dominion Chald. one Government. Madai and Paras, two arms in one breast, now set up a joint government. The Trent Bible thus, it stood in part. With their Expositions raised hereupon: improper in themselves, and inconsistent with the true Text.

{three ribs} Meaning People, and their Relics, and Remains, devoured by the Persians, and their bear-like voracity. Which very thing the following words do intimate: for by three ribs are signified, people of three coasts of the world; from the East (which afore it held) it broke into the West, North, and South; as it is foretold, Chap. 8.4. Xenophon first Book of the Institution of Cyrus. Others translate Rowes, for Ribs. making three rows of teeth; and understanding thereby those three Presidents, Chap. 6.2. Or rather the three Kingdoms of Media, Persia, and Babylon, which devoured the other Kingdoms & Provinces, as was said; and made them their prey and meat, feeding upon their Weal, Customs, Revenues, and States.

{they said} Or, it was said impersonally: an Idiom in the sacred tongues not unusual. This is not the saying of Haman to Ahasuerus against the Jews, Esth. 3. But of the Princes to their Emperors generally; stirring up their spirits to further conquests to enlarge their Empires; as Darius the Mede, the Hyrcanians, Gobryas, and others had set on Cyrus to those first achievements; as Xenophon shows in his said book. Or else it is the speech of the Angels, ver. 10. Or chiefly of the ancient days, ver. 9. By whose means and secret instinct of his providence, the Persian Emperors were driven on to those great designs, and the enterprises and achievements thereof were made easy unto them, Esay 21.2.

{Arise} Stir up and prepare yourself; as Josh. 1.2. Gen. 13.17. Act. 1.27.

{devour much flesh} Cruelly destroy many Nations and People. A likely and suitable consequent, to the teeth of this devouring Beast.

Verse 6. {another like a leopard} The Empire of Alexander the Great, and Greece for the first partition. This rose after the former. A Leopard is a spotted beast, Jer. 13.23. yet fair, and sweet, and comely. He is swift, Hab. 1.8. watchful, cunning, and sudden, Jer. 5.6. Hos. 13.7. He is active, fierce, and strong; seeming outwardly harmless, yet crafty, cruel, and greedy of man's blood. And all alike was Alexander the Great; spotted with vices, yet graced also with singular virtues; his body, as Historians record, of a rare odoriferous smell: both body and mind answerable to these other qualifications. This is called a third Kingdom; the belly and thighs of brass; a Kingdom of brass, Dan. 2.32,39. The he-goat, Dan. 8.5. A mighty King, Dan. 11.3. They that would understand this Beast to be the Greek and Roman Empire joined together; to make way for the Turkish Empire to be meant by the 4. Beast, are in all very much mistaken, and need no refutation.

{four wings of a fowl} To show its wonderful swiftness. This, to the Leopard, is as much as to add much swiftness to swiftness, which indeed was admirable in Alexander the Great; in subduing Greece, destroying Thebes, overthrowing the Persians in the Adrastian fields, at the river Granicum, at Issus, a City of Cilicia: And lastly, and finally, at Arbela; So gaining the Empire of Persia, and Asia, and all in 6 years, flying as a Thunderbolt: besides his siege, and winning of Tyre; of Judea, and Syria, of Egypt, and many other Kingdoms, Nations, and People. He reigned in all but 12 years, six in his Monarchy. See, Chap. 8. ver. 5. touched not the ground.

{four heads} Either the four Tetrarchies in Alexander the great, his hereditary Kingdom of Macedon; which afterwards grew to be four Kingdoms; or, the four Kingdoms into which the Empire of Alexander was divided after his death; which his four chief Captains had, Dan. 8.8. & 11.4. 1 Mac. 1.9,10. Seleucus Nicanor had Asia the great; Perdiccas, and after him Antigonus had Asia the lesser; Cassander, and after Philip and Lysymachus, Antipater was King of Macedonia, and Ptolomæus had Egypt. For the other eight starting up upon Alexander's death, they rather coveted and sought kingdoms, than got and possessed them, and soon vanished and perished. The Beast, Apoc. 13.1. has 7 heads.

{and dominion was given to it} It was not of himself, nor of his own power; or, that Alexander did all those stupendous things, got all these Countries; for his army contained but 30000 men; and he overcame in one battle Darius, which had ten hundred thousand men; when instantly before the battle he was so heavy with sleep, that his eyes could scarce open, as the stories report; Therefore this power was given him of God, and so much himself confessed, when he met Jaddus the High Priest of the Jews, in his Pontifical attire, Joseph. Antiq. 6.11. Chap. 8. See Chap. 2.21,37,38. & 4.25. Prov. 8.15,16. Rom. 13.1,2. Joh. 19.11.

Verse 7. {a fourth beast} Not named, because it was the same Nation with the former; but is distinguished from the former by ten horns, whereof one most strange, having eyes, and mouth, and speaking very great words. Nor yet is it likened to any one certain kind of beast; by reason of the great varieties, and many diversities that were in it. And therefore this beast has somewhat the more obscurity and difficulty in it. And this, together with the many great things spoken of it, makes Daniel so particularly inquisitive after this fourth beast, ver. 19,20. yet by Dan. 8.9. we may find that the first meaning of this Prophecy has relation to the Kingdoms of Syria and Egypt, possessed by the Seleucidæ, and Lagidæ, the Images two legs, Dan. 2.33. The Roman Empire (though not here meant; and much less the Turkish Empire) did imitate this afterwards, in the persecution of the Church, the subversion and interdiction of God's service; and violence done to consciences: And the Revelation does many of these passages of Daniel to Antichrist. See Dan. 2.40. Yet the Seleucidæ that had the Kingdoms of Syria and Asia, seem to be most properly and punctually meant; by whom God's people the Jews suffered infinite evils and mischiefs. In the foretelling, and description whereof, the greatest part of the Chapters following, is taken up and employed.

{dreadful and terrible} More than the former Beasts; especially to God's people the Jews; to whom Daniel properly has respect; at Chap. 2.40. who never were more cruelly used, than by the Seleucidæ, Dan. 8.11,12. & 11.31,36.

{great Iron teeth} Teeth, that is, Leaders and Armies; and these great ones, not little teeth, but big and long grinders: and these of Iron, that is strong; as the word Iron is likewise used and applied to a furnace, a neck, a yoke, a rod, a wall. These teeth were instruments great to grind and diminish the Jews.

{and stamped the residue with the feet of it} Verse 23. That is, whom it did not consume, those it did most shamefully trample upon: troubling their minds, and bodies, with all kinds of cruelties; as, Psal. 8.13.

{and it was divers} As otherwise; so in regard his tyranny over the people of God tended to force them to idolatry; and to annihilate God's service, which none of the precedent Emperors had attempted.

{and it had ten horns} Not ten kinds of Government in the Roman Empire before Christ's coming, but personally ten Kings. And these not reigning altogether, a little before the end of the world, out of the ruins of the Roman Empire, as some weakly conceive; but succeeding one another in that kingdom of the Greeks, or Seleucidæ, until Antiochus comprehending him among the rest, ver. 24. For although he had successors, yet the people of God (in regard of whom these things are spoken) began after Antiochus to reassume their liberty, under the Asmoneans, or Maccabees, until Christ.

Verse 8. {among them} As 1 Sam. 17.34. not that his horn was the middlemost of the ten.

{another little horn} Or, the last a little horn, Verse 21,24. Chap. 8.9. This is not meant of Antichrist, as Papists would bear us in hand; to be the better thereby enabled to shift & shuffle off the true Antichrist from the Pope's Chair. But this is that Antiochus, called Epiphanes, or Epimanes rather; who is one and the last of the number of the ten Kings, which are signified here by ten horns. See Chap. 11.21.

{before whom} Chald. before the face whereof; as elsewhere before the face of the sword, of the bear, of the famine.

{Three of the first horns plucked up by the roots} That is, Kings plucked up by him by force and fraud. See ver. 20,24.

{In this horn were eyes} To signify his Natural sagacity, sharpness of wit, and craft, Dan. 8.23,25. & 11.23,32.

{of man} Here is noted the feigned humanity of Antiochus Epiphanes: who was not right heir, but as a private man, a younger brother, and allied in consanguinity to the kings, whom by much policy he defeated.

{speaking great things} He shall be exceeding haughty in words, 1 Macc. 1.25. and cruel in bloody Decrees; and a great blasphemer of God himself, persecuting the Saints, and commanding the abolishing of the Law, ver. 25. Dan. 8.23,25. & 36. 1 Mac. 1.46,47. See the like to this in Pagan Rome, Rev. 13.5.

Verse 9. {I beheld} And continued so.

{till} Not that he left off beholding after. And in like sense is the word used, 2 Sam. 6.23. Psal. 110.1. Matt. 28.20. & 1.25.

{the Thrones were cast down} Chald. Thrones were set up; or speedily set, or they cast them: speaking impersonally. See ver. 10,22,26. These are not the Thrones of the Beasts, wherein they ruled before. But of the Ancient of days. Thrones for Judgment, on which Judges should sit; one Throne for God, the other for the Son of David. Yet this is not meant of the last judgment, at the second coming of Christ, Rev. 20.4. Mat. 25.31,32. But of God's coming in judgment against Antiochus Epiphanes, in his time, and the remains of the former Empires. That this is the meaning, appears, by the words following; also by conference of verses, 8,11,20,22,25,26. that is, till God did enter into judgment against Antiochus Epiphanes, as we said; for the deliverance, and for the revenge of his people Jews. A figurative description it is; as Psal. 7.6,7. & 9.4,7. And when God comes to judgment, his enemies scatter, and their Thrones indeed are cast down, Esay 2.10, &c. Joel 2.11. Mal. 3.2. Psal. 9.4.

{Ancient of days did sit} A figurative representation of God, which was before all times; and of his glorious Majesty; set out unto us; as man's nature is able to apprehend some portion of his glory. And God, or rather the person of God the Father is here personally meant; as appears, ver. 13. For there Christ the Son of Man comes to him, is brought before him. As the like is, Apoc. 5.6,7. These and other visions of the Father, Son, and Holy Ghost, vouchsafed in Scripture, to Prophets, and Holy men of God, for special ends, by the special pleasure and dispensation of God's Will, are not warrants for us to make pictures and Images, of the persons of the Trinity by them, against the rule of the second Commandment.

{did sit} Psal. 9.4,7. as Judges do on the Tribunal. So showing his Judicial authority. Their not sitting in giving judgment, does in Countries invalidate their sentence.

{garment white} To shadow out the glory of his Majesty, and the Innocency and pure Integrity of his Justice, Psal. 104.1,2. & 51.4. Rom. 3.4. Thus Christ is set forth in garments white as snow, at his Transfiguration, Mar. 17.2. And again, Apoc. 1.14. The Angels, Mar. 28.3. Act. 1.10. The Saints in heaven, Apoc. 7.13. & Chap. 4.4. Joseph's vestures in Egypt were of fine white linen, Gen. 41.42.

{the fiery flame} Our God is a consuming fire, Heb. 12.29. Apoc. 1.14. See, Deut. 4.12.

{and his wheels as burning fire} God's Throne is here described with wheels, 1 Chron. 28.18. Ezek. 1.15. & 10.9. to show that God's providence moves everywhere, to govern all things; and provide for all things: and it points out God's celerity, and facility, in executing his judgments; as the lightning, &c. Mat. 24.27. See Apoc. 1.14,15.

Verse 10. {a fiery stream issued} Hereby is signified the inevitable and consuming force of God's judgments. See Psal. 50.2. & 97.2–7. Isa. 30.33. for the comfort of the godly, and the terror of the wicked.

{thousand thousands} Psalm 68.17. Revel. 5.11. 1 King. 22.19.

{ministered unto him} Psal. 103.20. & 34.7. Matth. 18.10. Heb. 1.14.

{and ten thousand times ten thousand} An infinite number of holy Angels, which were ready to execute his Commandment, Mat. 26.53. 2 King. 6.17. which number more largely explicates the same thing which was intended in the former number: as Mat. 18.21. Psal. 91.7. Not that from hence can be gathered a greater number of Angels that stand before God, than of those that minister unto him; or that any such different and distinction of Angels can be made out of this verse; as some Popish Schoolmen labor to do.

{the Judgment was set} The Judge, with his ministers and assistants, approving and praising his justice and judgments; as Psal. 119.137.

{books were opened} Terms taken from Judgments among men; In which the Inquests, proofs, confessions, and other evidences, and writings are produced to frame the Judgment by: and the Laws also are considered, whereupon the Judgment is made. See Rev. 20.12. where the like process is used in that last and general great Judgment day. Where the main Books are the Consciences of men, Rom. 2.14. and the Scriptures of God, Joh. 5.45. Both then opened by God in a special manner, Psal. 50.21. Here the impious actions of this horn. Antiochus Epiphanes, and evidences against him, are recited, as out of Books and Records, that for them, Judgment may pass upon him. It is not Antichrist, as we have eftsoon said, that is here judged and condemned, mentioned or meant.

Verse 11. {because of the voice of the great words} Chal. from the voice; that is, from the time it was heard. For from that time of Antiochus Epiphanes, and because of his great words against God, and the Church of God, then God began to shake and destroy the Kingdom of the Seleucidæ, with inward and with outward stirs.

{even till the beast was slain} As in the Images ruin he began with the Legs first, and not with the Head, which first perished: so here, first he speaks of the ruin of the last; for the safety of his own Nation: that the Chaldeans should pick no quarrel for this Vision. The beast then here is the fourth and last beast. The kingdom of the Seleucidæ, a while after Antiochus Epiphanes his death, 1 Mac. 6.8,13. was overthrown by the Parthians, and by Tygranes King of Armenia; as Appianus Alexandrinus shows.

{and his body destroyed} By Pompey the Great; taking Tygranes; abolishing the very show and seeming face of a Kingdom; and reducing Syria into a Province, as Appian and Josephus testify.

Verse 12. {As concerning the rest of the beasts} Chald. the residue of the beasts, or their relics and remains. They now perished with this; and were utterly taken away by the Romans. Or thus, speaking in the time past; as the three former monarchies have had an end, at the time that God appointed, although they flourished for a time; so shall this fourth have: and they that patiently abide God's appointment, shall enjoy the promises.

{they had their dominion taken away} Not at that very time; they had it before. The meaning is, that every great empire, and enemy, and persecutor of the Church, was destroyed before Christ's coming upon the earth, from time to time, each one in his time: though the people of them still continued and subsisted in some weak and low form of state. See Dan. 2.35. until all the remainders were brought under, by the Romans.

{yet their lives were prolonged} Chald. a prolonging in life was given them: had been given them: for a certain set time, by God's providence; which time they could no ways overpass. Thus whole kingdoms, though suffered long in sin, yet at last are totally ruined for sin.

V. 13. {night visions} Vers. 1.

{behold} Daniel's attentive heed; to the erection of the new and eternal kingdom of Christ.

{one like the son of man} Or, as a son of man: Which is meant of Christ, who had not yet taken upon him man's nature; neither was the son of David, according to the flesh, as he was afterward; but in vision only, and apparition here, Daniel sees him coming from the Father, and returning to his Father again. The Jews grant Christ to be here so termed. And in the four Evangelists, our Savior terming himself Son of Man, most graciously calls us to weigh this text. This phrase, like the Son of Man, is used also of him, in vision, after his ascension, Rev. 1.13. & 14.14. and may intimate somewhat more in him, than mere man. See Job. 1.14. Those places, Rom. 8.3. Phil. 2.7. show the state and condition of his human nature.

{came} To work the mystery of our redemption upon earth.

{with the clouds of heaven} Rose not out of the sea; as those former beasts and empires did. But came in the clouds of heaven, from heaven, Psal. 104.3. Act. 1.9,11. Mat. 24.30. & 26.64. Rev. 1.7. & 14.14,15,16.

{to the ancient of days} Christ, after his resurrection, ascended into heaven; and is set at the right hand of his Father: and from him has obtained all power in heaven and in earth. See Ezek. 1.26. Joh. 16.16,28. Act. 1.9. & 2.34,36. Heb. 1.3,4. Rev. 1.13. & 14.14.

{and they brought him near before him} was brought; impersonally: Or, the holy angels did it. For though Christ ascended by virtue of his divinity; yet angels are his ministering spirits, to attend on him, Heb. 1.6,14. This is not meant of his second coming to judgment; nor can be so properly applied thereunto.

V. 14. {dominion and glory} This is meant of the beginning of Christ's kingdom, Mat. 28.18. Joh. 3.35. When God the Father, at his ascension, specially, gave unto him all dominion as to the mediator; to the intent that he should govern, here, his Church on earth continually, till the time that he brought them to eternal life. This is the sitting at the right hand of his Father, Psal. 2.4–10. And this power he exercises in the midst of his foes: maintaining his Church, and overthrowing his enemies; as it is, Psal. 110.1,2.

{and a kingdom} The conclusion of our Lord's prayer, Mat. 6.13. calls into our minds this speech; and teaches of the King of Eternity, 1 Tim. 1.17. who joins Jews and Gentiles, in one kingdom.

{that all people} Psal. 2.8. Ephes. 1.20,21,22,23. Phil. 2.9,10,11. Rev. 19.16. Jews and Gentiles. Not so was it with any earthly monarch whatsoever.

{his dominion} Chald. saltan: Whence possibly the word sultane, or soldan, might arise.

{an everlasting dominion} Chap. 2.44. Psal. 145.13. Mic. 4.7. Luk. 1.33. To endure after his ascension forever. This is the dominion, and power of his office, given to the person of the mediator, in regard of both his natures; and distinct from the essential power of the divine nature. And this argues not the constant visibility, and outward flourishing estate of any one particular Christian Church on earth: but the duration of Christ's dominion in his Church, in this world, even in the midst of his enemies, Mat. 16.18. & 28.18,20.2. Psa. 110.2. and the complement thereof in the Church triumphant forever.

V. 15. {I Daniel} The interpretation of the whole vision, by an angel, at the request of Daniel.

{was grieved in my spirit} Much perplexed and wounded, as if a weapon had pierced through him.

{body} Chald. sheath; as if his spirit had left it: and his body were become as a dead sheath.

{troubled me} According to the manner of prophets, Daniel specially; who, after their ecstasies, through the greatness and brightness of the sight of God's majesty, which did dazzle their senses, tire their spirits, and overdo their natural faculties, were astonished and fainted. See Chap. 7.28. & 8.27. and 10.8,16. and troubled also at the wonder of the vision, and in that he knew not what should be meant by it. And thus was Pharaoh troubled at his divine dream, Gen. 41.8. and Nebuchadnezzar, Dan. 2.1. which stirred them up so much to know the interpretation of them.

V. 16. {unto one of them that stood by} Namely, one of the angels that appeared in this vision; as vers. 10.

{the truth of all this} The proper meaning.

V. 17. {these great beasts} Likely so called, in consideration of their beastly and savage dealing, against the families of our Lord's ancestors, the house of Zorobabel, and the nation that should have their kings from it.

{four kings} Kingdoms, vers. 23,24. whereof, Chap. 2.39,40. He may seem to use the term kings, rather than kingdoms, that the next verse, short in the Chaldee, should not be mistaken; and that none should think of four kings, to hold a kingdom forever and ever, as the translation of that verse will bear. The prophet seems not unwilling to hide his mind from savage heathen.

{shall arise} The Chaldean kingdom was risen already, and in present being. He speaks, as respecting the greater part.

{arise} Arising here, may, perhaps have a kind of relation to their rising over the kingdom of the saints, and withholding it.

{out of the earth} Sea, vers. 3. They are distinct, Revel. 13.1,11. Here one is an explication of the other; meaning the world, and the tempestuous troubles, and rolling changes of it.

V. 18. {But} Or the verse may be rendered thus; And they shall take the kingdom of the saints of the most high; but they that are saints, shall possess the kingdom forever, even forever & ever. Meaning, though those four kingdoms, which Daniel speaks of, should, for a time, rule over the Jews; (who are called the saints of the highest here, and after, vers. 21,22.) yet Christ coming should set up a kingdom, to rule forever. But our own translation, best agrees with the Chaldee distinction, here used; and with the context following, in this verse, and vers. 22, & 27.

{the Saints} The house of Zorobabel, by Abiud, and Rhesa, Mat. 1.13. Luk. 3.27. (though they be not mentioned among Zorobabel's sons, 1 Chron. 3.19.) and the godly, of their nation; to wit, the Church of God, in Christ her head, first, and afterward the whole body, which shall be perfectly united with him, shall receive from God, a spiritual and everlasting kingdom. See vers. 22. Isa. 60.12. Rev. 1.6. & 5.10. whereof the Maccabees' principality was but a shadow; and was between the reign of Antiochus, and the coming of Christ.

{of the most high} Chald. high ones; that is, things, or, places: that is, of the most high things, because God has chosen them out of this world, that they should look up to the heavens, whereon all their hope depends: or highest, in the plural number, to teach us of the divine persons, as Abraham speaks plurally, Gen. 20.13. and David, 2 Sam. 7.22. Here, it was fit in a distinct vision of the son, and of the father; as thrones also are plural, ver. 9. See Eccles. 5.8.

{shall take the kingdom} That kingdom, ver. 14. not that the beasts should take the kingdom of the saints of the most High, or of the most high God, and possess it forever, as the Trent Bible renders it, and forces his followers commonly to expound it. But the saints should take and possess it; as has been said.

V. 19. {Then I would} Not satisfied with that short answer, he desires to know more.

{of the fourth beast} Of this specially: for of this, most and last was mentioned in the vision, ver. 7,8, &c. many strange and prodigious things spoken of it: and therefore Daniel repeats them here again, with some enlargements.

{was diverse} Vers. 7. It was partly unlike, because two kings, Syria and Egypt, both claimed right over Judah, since the days of Seleucus Nicanor, and Ptolomy Lagi, and made continual wars for it: but diverse also in cruel spoiling the Jews, and in hatred of their religion: which Babel, Madai, and Alexander, more favored. See ver. 23.

{from all the others} Chald. from all those.

{and his nails of brass} Or, steel. This not mentioned in the vision, ver. 7. This signifies, that this kingdom of the Seleucidæ, should tear in pieces the Jews, as a wild beast tears his prey with his claws. This we see in the history of Josephus, and the Maccabees.

V. 20. {ten horns} Of the kings Seleucidæ and Lagidæ, which greatly troubled the kingdom, when the house of Zorobabel should have reigned to the glory and comfort of all the world, vers. 8.

{and of the other} Particularly of that, because the things spoken of it, did seem strange and prodigious, and prognosticate and portend some great and fearful, direful, and ominous matters; and therefore he does here again recount them, as vers. 8.11.

{before whom three fell} See Annotations on vers. 8. and vers. 24.

{whose look} This not mentioned in the vision, vers. 7,8. there called a little horn; for such was Antiochus Epiphanes at the beginning. Here his looks more stout than his fellows; for so in the end he exceeded them all in power, and great enterprises, Chap. 8.10. & 11.37.

V. 21. {made war} See the like, Apoc. 11.7. & 13.7. Thus the wicked, even the Babylonians in their time, Zach. 1.19,21. Antiochus in his time; and Antichrist in his time likewise, prevail over the saints, vers. 19. of this chapter. This made Daniel so inquisitive after this beast, and the particularities of it: Though this war with the saints, and prevailing over them, was not specified in the vision before.

{with the Saints} With the Jews, as the books of the Maccabees do show. Papists, understanding this little horn of their conceited Antichrist, that should reign but three years and a half before the end of the world, and Christ's second coming to judgment, do make the saints here, to be the elect and godly, living in that short time. And this war to be that of Antichrist against them: and hereunto they apply, Matth. 24.21,24. and Revel. 13.7.

V. 22. {Ancient of days came} See vers. 9. Till God showed his power in the person of Christ; and by the preaching of the Gospel, gave unto his Son rest.

{and judgment was given} Neither was this mentioned before. The meaning is, till the Ancient of days came, vers. 9. and gave the power of judgment to them, in Christ the head; in whom, the saints are the judges of the world, 1 Cor. 6.2,3. Mat. 19.28. and they obtained, by the preaching of the Gospel, a famous name in the world, and became, in name and truth, the kingdom of God.

{to the saints} To the people of God, ver. 18.21,25. Chap. 8.24. & 11.30. To them, and on their behalf; to possess the kingdom.

{possessed the kingdom} Vers. 14. It was given to Christ the saints here possessed it, in him their head; they possess it as partners with him, and partakers in their degree and capacity. This must arm God's people with patience, under the sorest persecutions, and fill them with comfort and expectation in the meantime.

V. 23. {Thus he said} To wit, the angel, of whom he asked information concerning this matter, ver. 16. answering in order to the four points of Daniel's question.

{the fourth beast} The kingdom of Asia; or Syria, or of the Seleucidæ; so called, because the far greater part of these kings, were Seleucidæ, two only of the Lagidæ excepted: we may not with the Romish Church, understand this of the Roman Empire, as has been said.

{which shall be diverse} In cruelty; and is showed in the next words, Not greater than all kingdoms; as the Trent Bible has it: to make it thereby to be understood of the Roman Empire.

{devour the whole earth} Not all the world: but the holy land, namely Judea; as appears by vers. 21,25. breaking and trampling it more than the three former beasts did. See Luk. 23.44.

V. 24. {And the ten horns} Verse 7,8.

{are ten Kings} viz. Seleucus Nicanor, Antiochus Soter, Antiochus Theos, Seleucus Callinicus, Ptolomeus Evergetes Lagida, Seleucus Ceraunus, Antiochus Magnus, Ptolomeus Philopater Lagida, Seleucus Philopater, Antiochus Epiphanes. More kings reigned after these ten: but they possessed not Judea; and so could not afflict the Jews; God's people: and therefore in this vision, which is vouchsafed for the Jews' sake, no notice is taken of them. Of these things we read in Appianus, Alexandrinus, Memnon, Josephus and others. The Papists here, constant and consonant to their former error, do make these ten horns, answerable to the ten toes of the feet of Nebuchadnezzar's image, Chap. 2.33,41,42. and understand both of the Roman Empire, to be divided into ten kings or kingdoms a little before the end of the world: and to the same purpose they apply the ten horns of that seven-headed beast, Rev. 13.1. & 17.3,7,12. And yet they miserably vary among themselves about these kings, and their number. But, as we have eftsoons said, Daniel's prophecy and visions meddle not at all with the Roman Empire; but as it may in some respects relate to the first coming of Christ.

{and another shall arise after them} Antiochus Epiphanes, the last of those ten; and the last of the Seleucidæ, that reigned over Judea: for in his time the Maccabees delivered the Jews from his tyranny and persecution. Most Papists apply this to Antichrist; some, to Mahomet.

{diverse from the first} More cruel to the Jews, and perfidious, than the former nine kings, 1 Mac. 1.11.

{three Kings} Ptolomæus Philopater, whom he, joining forces with his father, and brother, drove out of Syria. Antiochus the Great, (his father) and Seleucus Philopater, his elder brother, whom he poisoned by Heliodorus. Others, more rightly, instead of his father Antiochus Magnus, do put for the third, Demetrius the son of his brother Seleucus, the right heir. In applying this to Antichrist, Papists rather say nothing, or confess they can only divine.

V. 25. {and he shall speak} Chap. 8.24,25. & 11.28,30. 1 Mac. 1.46. See the like, Rev. 13.5. 2 Thes. 2.4.

{against the most high} That is, speak blasphemies against God; and make wicked decrees and proclamations against God's Word, and send through all his dominion, tyrannically and cruelly to destroy all the Jews and godly people that did profess and practice it. This is largely set down, Chap. 11.

{Saints} Ver. 21. Chap. 8.24,25.

{to change times} Sabbaths, Passover, Pentecost, expiation-day, the Feast of Tabernacles, new moons, the seven years' rest, and such like, Dan. 8.11. and 11.31. 1 Mac. 1.47,48. miserable shifts are made by Papists to apply this to their conceited Antichrist.

{and laws} All Moses' ceremonies, and laws, 1 Mac. 1. taking upon him a divine power, usurping God's own authority over his people; changing and abolishing God's laws, making new laws of his own clean contrary to God's; and forcing most cruelly the people's obedience unto them.

{shall be given} He shall give such laws; and the saints shall be given into his hand, to be oppressed, worn out, and overpowered by him.

{time and times} A time here is a year: times, two years: and a dividing, or particle of time, seems to be ten days; as the history of the Maccabees sets it down, from the year 145 month 9 day 15 of the reign of the Greeks or Seleucidæ, until the year 148 month 9 day 25. 1 Macc. 1.54. and Chap. 4.52. See Chap. 12.7. and the like, Chap. 14.16. and Revel. 12.14. and Chap. 13.5.

{and the dividing of time} Trent Bible thus; half a time. And so they expound it, half a year: contrary to the warrant of the text, and the truth of the story.

V. 26. {But the judgment shall sit} Ver. 9. God, the ancient of days, the just judge shall sit in judgment; and thenceforth not cease to execute his judgments, to take away, consume, and utterly destroy that little horn, and the whole kingdom of the Seleucidæ; the fourth beast, vers. 9.11. And this was done by the Maccabees, the Parthians, Tygranes; and lastly, and utterly by the Roman Pompey the Great; as Appianus in his book of the Wars of Syria, and other authors do record. And these destructions are handled in Ezek. Chap. 38. & 39. And about 150 years afore our Lord's birth, are spent in this wasting of Syria and Egypt, the Seleucidæ and Lagidæ, by wars among themselves, and with the Maccabees and others; as has been said.

V. 27. {And the Kingdom} Vers. 14. Luk. 1.33. He shows wherefore the beast should be destroyed; to wit, that his Church might have rest and quietness, & a kingdom. Which rest, although they do not wholly enjoy here, yet they have it in hope; and by the preaching of the Gospel, enjoy the beginning thereof; which is meant by these words, under the heavens: and therefore he here speaks of the beginning of Christ's kingdom in this world, the kingdom of the Messias; when Christ begins to reign in the hearts of the faithful amongst all the nations of the whole world, Mar. 16.15.

{shall be given to the people} Ver. 14. It was given to the Son. Here to the people of the most High. The faithful have it by the participation that they have with Christ their head, 1 Cor. 4.9. The head communicating its glory to its body. For Christ with all he has as redeemer, is considered as ours; His righteousness, sufferings, kingdom, ours, Rom. 8.32. Hence are those speeches, 1 Pet. 2.9. Rev. 1.6. & 5.10. Mat. 11.12.

{whose Kingdom} Upon this all the New Testament goes, and Paul to Timothy speaks, 1 Tim. 1.17. He advances the Gospel, and the praise of the King eternal, uncorrupt, invisible, God only wise. Also the Revelation after the destruction of Jerusalem, is a heavenly commentary upon this part.

{is an everlasting Kingdom} Vers. 14. Heb. 12.26,27. though after a thousand years Satan was loosed for a little season, Rev. 20.23. Mat. 16.18.

{and all Dominions} Or, Rulers; that is, some of every sort that bear rule; some of them, in all parts of the world. So 1 Tim. 2.4.

V. 28. {Hitherto is the end of the matter} Here end the visions of Daniel; which the prophet penned in the tongue known over the East, and South; wherein the Jews are not described plainly to be the people, for whom God plagues the kingdoms: and that the heathen might be drawn to think somewhat better of the God of heaven. And more properly here ends the angel's interpretation, and what he revealed touching the future state of the Church.

{As for me Daniel} Chal. I Daniel.

{my cogitations} Vers. 15. Chap. 8.27. & 10.8. Though he had many motions in his heart which moved him to and fro to seek out this matter cunningly: yet he was content with that which God revealed, and kept it in memory, and wrote it for the use of the Church, 1 Cor. 4.6.

{my Countenance changed} Chald. my brightnesses changed; that is, the brightness of my countenance. I became all pale and wan; both in regard of the raptures of the spirit; as also through horror of the predictions against God's people, ver. 23,25.

{But I kept the matter in my heart} Faithfully to deliver it to the Church of God. Thus was Daniel affected in his heart with God's Word, and the revelation of his will; and so should we be.

CHAPTER 8

V. 1. {In} This chapter expounds the second, and the seventh chapters. For here is a third description of those kingdoms or monarchies; and that more largely, and clearly, than formerly. Only the Chaldean monarchy is omitted here; and so in the visions and chapters following, as being now at the point of expiration; and in the time of the visions and prophecies following clean extinct. And therefore also this chapter, and the rest that follow, are not written by Daniel in the Chaldee tongue; as all the former were, which concerned the Chaldeans, and behoved them to know. But in the Hebrew tongue, for the peculiar use of the Church of the Jews; to inform them of their estate in future times, to arm them with patience, against persecutions coming; and comfort them in expectation of joyful deliverance at the last. And these visions are commanded to be shut up and sealed, Chap. 8.26. & Chap. 12.4. as being for future ages; and lest the naming of those heathen persecutors (as is done in these visions) being known to them, might create further danger to God's people.

{the third year} and therefore before that in the fifth chapter.

{unto me, even unto me} Vers. 15. to distinguish these visions, from those of Nebuchadnezzar, Chap. 2.4. Daniel's person adds to the authority of these visions, 2 Tim. 3.14.

{at the first} In the first year of Belshazzar, Chap. 7.1.

V. 2. {in a vision} Not in a dream, but in vision: so twice in this verse, and once in the former. See Annotations on Chap. 2.19. & on Chap. 7.1. And yet this might be in the night on his bed, in his sleep.

{at Shushan} In vision and ecstasy there; so much the former words import, and no more. And therefore then he was most likely at Babylon in body; This being but the third year of Belshazzar's reign: and so vers. 27. So Ezekiel being bodily present in Mesopotamia, in the visions of God was brought into the land of Israel, Ezek. 8.3. & 40.2. men in visions, as in dreams, many times think themselves to be corporally in places, where indeed they are not. The arms and breast, and the bear, are here now again in the third vision, and more clearly described than formerly; for the most certainty of the thing; as Gen. 41.25,32. and that Judah should be the more skillful in this matter. Shushan, or Susis, whence the country about it is called Susiane. Of this Shushan, we read, Neh. 1.1. Esth. 1.2,5. & 2.3. & 3.15. & 8.14. & 9.6. The word Shushan, signifies a lily, in the Greek; a fountain, or well, in that country language.

{Palace} The place of royal residence, the metropolitan city of Persia; where was a most strong tower or castle, most strongly fortified for the keeping of the Persian treasure. Brought to this perfection afterwards by Darius the son of Hystaspes, as Pliny relates. Here the kings of Persia afterwards kept their court, and made their stay one part of the year, Esth. 1.2,5. Otherwhiles they did, at Persepolis, and Ecbatana, Q. Curtius, lib. 5. The word also signifies a castle, court, and temple.

{Province} Some translations read Region; some, City.

{of Elam} Gen. 10.22. the west part of Persia; next to the confines of Babylon. See Act. 2.9.

{river of Ulai} Trent Bible, Port or gate of Ulai: without any warrant, and against the Hebrew text.

{Ulai} Or, Eulæus; that compassed the city Shushan round about. This river was held by them in some sacred esteem. And therefore their kings drunk of this river only, and had the water of it carried along to remote places with them. See Plin. l. 6. c. 27. It seems also to be called Choaspes; as usually the same river, specially at diverse places, is commonly called by diverse names; as likewise the famous rivers, Danubius, Tygris, and Euphrates are. Here Daniel at the river Ulai. And again, Hiddekel, Chap. 10.4. as Ezekiel at the river Cheber, Chap. 1.1. and John at Jordan, Mat. 3.16,17.

V. 3. {My eyes} The eyes of his mind, in his intellectual, spiritual visions, illuminated with divine light; and the eyes of his body, having those similitudes of corporal things formed in the inward sense of his imagination.

{before the river} Ulai, at Susis, where was the ordinary residence and court of the kings of Persia, as was said: and therefore very fit that this vision was seen there.

{a Ram} A figure of the Persian and Median Empire, signified by the two horns: as vers. 20. by the image's breast, and arms of silver, Dan. 2.32. and by the bear, Dan. 7.5. We may be here too curious in searching out reasons of this assimilation, between the ram and this monarchy. But sure we are, that this monarchy was more useful, favorable, and beneficial to the Jews, than any of the other.

{two horns} The word is of the dual number. These are Medes and Persians.

{high} Not crooked, as rams' horns use to be. In the horns, and head; the force of rams does consist.

{one was higher} The kingdom of Persia, which though founded after that of Media, grew far greater than it, by the victories of Cyrus the Persian, who gained Media, Babylon, and many countries more.

{than the other} Heb. the second.

{last} The kingdom of Persia, was later than that of Media. Cyrus the Persian succeeded Darius the Mede; and Persians still succeeded Cyrus in that empire.

V. 4. {Westward} Heb. the Sea, that is, the midland sea, which is westward from Shushan, and Persia, which were in the east part of the world (see Annotations on Ezek. 10.3.) He understands hereby Babylon, Syria, Cappadocia, lesser Asia and Græcia.

{and Northward} Lydia, Armenia, Scythia, Pontus, the Caspians, and northern nations.

{and Southward} Arabia, Ethiopia, Egypt, Lybia, &c. See Chap. 7.5. Esth. 1.1.

{no beasts might stand before him} That is, no kings or nations, could hinder his enterprises and actions, Jer. 51.30. though the Assyrians, Crœsus, and many other kingdoms and nations assisted the Babylonians. Thus God by the Persian, revenged the cause of his Church and people against the Babylonians, Jer. 51.56,50,15,18,24,25,28,29,34.

{out of his hand} This improperly ascribed to a ram. The meaning is plain and usual; out of his power.

V. 5. {An he-goat} By this is figured the kingdom of Greece and Macedonia, under Alexander, vers. 21. All the brass and iron, Chap. 2.33,39. also the leopard, and the fourth beast, Dan. 7.6,7. are in this he-goat, or buck. And this is a sweet commentary upon them. This prophecy was showed by Jaddua the high priest, to Alexander, when he entered into Jerusalem, some two years before he conquered Darius Codomannus, the last Persian emperor, Josephus, l. 11. c. 8. Antiquit. Jud.

{from the west} From Greece and Macedon, westward from Asia; where the prophet was, and where the Persians reigned.

{whole earth} So Dan. 2.39. all Asia; all that land wherein Daniel was; that which was most esteemed, and best known in all the world. Alexander complained, that he had not another world to overcome. unus pellæo juveni non sufficit Orbis; Juvenal, Satyr. 10.

{and touched not the ground} Or, none touched him in the earth: so swiftly great Alexander conquered the East in 6 years; as flying above the earth, rather than going on the earth; an hyperbole, as that also is, John 21.25. See Chap. 7.6. four wings of a fowl, added to a swift leopard. Thus Virgil speaks of Camilla: and Ovid of Atalantæ.

{a notable horn} Heb. a horn of sight. Alexander was the notablest for his strange success in wars, of any that ever warred, ver. 8.21. It is called the great horn.

{between his eyes} As an unicorn, whose strength is mentioned, Numb. 23.26. Job 39.12–15. And by the eyes, may be figured as Alexander's own sharpness of wit, quick in sight and foresight, and clearness of wisdom; so also his wise captains, that were as eyes to him. Such were Parmenio, and others. This horn not seen in a goat; as neither the four Horns, ver. 8.

V. 6. {Came to the Ram} A description of Alexander's acts against Persia, whereby he overthrew that kingdom, and made himself lord of Asia.

{In the fury of his power} This place is a sweet abridgment of all great Alexander's conquests.

V. 7. {moved with Choler} At Granicon water in his first fought field he did well.

{and smote the ram} At Issicon, a town in Cilicia, the second battle, he did better: and took prisoners Darius his mother, wife, and children among others.

{and brake his two horns} Thirdly, at Gangamela, he killed of men about 600000. as some write, and got the empire.

V. 8. {he-goat} The word signifies a young he-goat: as Alexander was young, at that time about 26. years old; and about 20 when he began to set upon his great wars. See Zach. 14.3.

{the great horn} Alexander died suddenly in the flower of his age, and in the middle of his victories, vers. 22. when he was 33 years old, and had held the monarchy six or seven years; as Arianus, Plutarchus, and Diodorus Siculus do report. Such is the instability of earthly monarchs, and all worldly glory; even when it is at the height, Psal. 82.6,7.

{and for it came up} Or, stood up for it: after diverse horrible slaughters and murders in Alexander's family; and conflicts and bloodshed among his chieftains and commanders, a while foregoing, Chap. 7.8,11,21.

{four notable ones} Out of the nation; but not in his power, ver. 22. Seleucus Nicator had the kingdom of the East, Syria, and Babylon, and Persia. Perdiccas, Cassander, and Philippus Aridæus had Macedonia, in the West. Antigonus had Asia the less, and more, northward: and Ptolemy Lagides, had Egypt southward: and at last these were reduced to two, the Seleucidæ, and Lagidæ.

V. 9. {and out of one of them} That is, out of Seleucidæ that reigned in Babylon and Syria.

{came forth} Chap. 7.8. and 11.21.

{a little horn} Chap. 7.8. Antiochus Epiphanes, who was of a servile and flattering nature; and also there were other between him and the kingdom: and therefore is here called the little horn, because neither princely conditions, nor yet any other thing was in him, why he should obtain the kingdom, Chap. 11.21.

{toward the South} That is, toward Egypt, which Antiochus seized upon, Chap. 11.25,40,43. Himself had, and held the North; that is, Syria, and Babylon.

{the East} That is Persia, which was also conquered by Antiochus.

{pleasant land} So is Judea, or the land of Israel called in Scripture; In regard of its great prerogative, temporal and spiritual; it being the glory of all lands; the ornament, pleasure, and nobleness: or as it were the pleasant roe, Prov. 5.19. Thus again, Dan. 11.16,41,45. Zech. 7.14. Of this land, see Ezek. 20.6,15. yet it most was for Jerusalem's sake, Psal. 48.2. and God's Temple, and service there. See these enterprises of Antiochus upon Judea, chap. 11.30. and following verses.

Verse 10. {to the host} Or, against the host, ver. 24. Chap. 7.18. and 11.32. Antiochus raged against the Church of God, which is a heaven where God dwells in grace; and where the faithful do hold the place of Angels. See Esay 14.13. He made way against religion, and the Temple, and the holy Jews.

{Cast down} That is, slew some of the choicest, in Church and commonwealth; in offices and graces: some of the elect, which are called the host of heaven, and stars; because they are separated from the world, and whose names are written in heaven, Chap. 12.3. Luk. 10.20. Thus he brought heaven under his feet, to trample on it. Thus he dealt with old Eleazarus, and with the mother, and her seven sons, 2 Macc. 6,7. Chapters.

Verse 11. {Even to the prince of the host} Ver. 25. Or against; daring to push, not only at the high Priest, or Judas Maccabeus, but at God himself; The Son of God, who as a Prince in a singular manner reigns in and over his people. And this Antiochus did, by bearing an hostile spirit against the God of the Jews; by blaspheming him, and violating his Temple, service, and glory; as is shown in the words following. See Chap. 7.25. and 11.22,36. 2 Macc. 5.11.——17. and vers. 21,24,26.

{by him} Or, from him: by him, that is, by Antiochus, rather than from him; that is, from the Prince of the host.

{daily sacrifice} Ver. 13. Namely, the morning and evening sacrifice; the law whereof is in Exod. 29.38, &c. Numb. 28.3. and also all other sacrifices, and feasts, and the whole worship of God; which Antiochus to his utmost power by all means did labor to put down, as the books of Maccabees do show, 1 Macc. 1.44.——64.

{place of his Sanctuary} The Temple of Jerusalem, called by many several names in Scripture. As the Church is called by many names and titles in the Old and New Testament.

Verse 12. {an host was given him against the daily sacrifice} Or, the host was given over, for the transgression against the daily sacrifice. The host of the Jews was given over to him and his power, because of their transgression against the daily sacrifice. Or, the faithful shall be in great danger of apostatizing from the true religion: and Antiochus shall give them many occasions to do it, and shall seek to induce them to it by force, craft, and all means: and the Lord shall put them to this trial, Chap. 11.32,35. 1 Mac. 1.

{by reason of transgression} Transgression the reason and cause of all calamities.

{cast down the truth} All use, preaching, and profession of God's truth, and doctrine of salvation, shall be forbidden and suppressed by Antiochus; who did seek to destroy the very books of the Law, 1 Mac. 1.59. See Annotations on vers. 26. See Esay 59.14.

{and it practised and prospered} That is, that Horn: and Horn being of the feminine gender, has these words likewise of the feminine gender to agree with it: and vers. 24. these words are put in the masculine gender, to agree with the word King, of the masculine gender in ver. 23. Thus the most wicked men do prosper, even in their vilest practices against God's people, by reason of their transgressions. So did Nebuchadnezzar in his time.

Verse 13. {one Saint speaking} That is, a certain Saint: meaning, that he heard by an inward hearing, one of the Angels asking this question of Christ; though some say, of another, and higher Angel. Angels desire to see into the mysteries of God, 1 Pet. 1.12. Eph. 3.10. and to know a speedy end of so great a devastation of God's Saints and service, as was here foreshowed.

{and another Saint} Heb. and a certain Saint; that is, either the former, or another holy Angel. See Zach. 2.3.

{unto that certain Saint} Heb. unto a certain one, or a secret one, or a marvellous one, or the Numberer of secrets; or, the wonderful Numberer. The Hebrew word is Palmoni; which may seem to be compounded of two words, peloni, and almoni: and these are used by the Hebrews, when they will note out a certain man, and yet not name him; as Ruth 4.1. 1 Sam. 21.2. and 2 King. 6.8. Mat. 26.18. The Greeks express this by ὁ δεῖνα. See Ezra 4.10. This Saint unnamed, or that wonderful Numberer; composing the word of pala, and manah, is most commonly and probably conceived to be Christ, the Wisdom, and the Word of the Father; who knows all the secrets of his wisdom most perfectly; and speaks them to men and Angels in the Church, according to the times and seasons of his divine administration and dispensation. Thereupon he is asked here; and gives charge and direction, ver. 16. See Rev. 1.1. and Zech. 1.9,11,12.

{vision concerning the daily sacrifice} That is to say, the things signified by it, and said of it, how long shall they continue?

{transgression} The idolatry of Jupiter Olympius, which Antiochus had set up in the Temple, instead of God's pure worship, 2 Mac. 6.1,2. which caused the extreme desolation of the people; in some, spiritually, by apostasy; in other some, bodily; by persecutions and torments, Dan. 11.31. and 12.11. 1 Mac. 1.57. and Chap. 6. vers. 7.

{of desolation} Or, making desolate.

Verse 14. {he said unto me} Christ the Palmoni, or wonderful Numberer, vers. 13. answered, not the Angel, that asked the question, as the Trem. Bible has it; but unto Me; for the comfort of his Church, whom it most concerned; and for whose sake, most likely, the Angel asked the question.

{unto two thousand three hundred days} Thus punctual is Daniel's prophecy. That is, until so many natural days be past, which make 6 years, 3 months and an half, or near upon 3 weeks; for so long, under Antiochus, was this desolation; from that defection of the people, procured by Menelaus, the High Priest, in his time, in the 142 year, 6 month, 6 day of the kingdom of the Greeks, or Seleucidae; as Josephus records in the 12 book, and Chap. 6. of his Antiquities. See 2 Macc. 4.23,25. when the host of God's people (concerning whom also the Angel inquired) began to be trodden under feet; and continuing, till the cleansing of the Sanctuary, building the altar, and sacrificing upon it, which was in the 148 year, 9 months, 25 day, 1 Mac. 4.52. This then is another reckoning, from another beginning differing from that, Chap. 7.25. and Chap. 12.7. That was of three years and ten days; beginning from the building of that idolatrous altar, 1 Mac. 1.54,59. and ending at the rebuilding of God's altar, and restoring his worship, 1 Mac. 4.52. This, of 6 years, 3 months, and 18 days, beginning and ending, as aforesaid. Or, if we should reckon these six years, 3 months, and about 19 days, from the beginning of Antiochus his first bloody persecution, in the beginning of the year of the Greeks, 143. to the year of his death, which was in the year, 149. the time will not much differ. See 1 Mac. 1.20. and 6.16.

{days} Heb. evening morning. So vers. 26. called, νυχθήμερον, 2 Cor. 11.25. The evening, being the beginning of the day of 24 hours; as the darkness was before light, Gen. 1. ver. 2,3. And so is the day reckoned, Gen. 1. ver. 8,13,19——23.31. and so Exod. 12.18. Lev. 23.32. The consideration whereof, and of the change of the beginning of the day, in our Savior Christ's time, may help to reconcile that difficulty, and difference of the day, wherein our Savior before his Passion, and wherein the Jews did eat the Passover, after his Passion.

{cleansed} It shall be purified from its uncleanness. Heb. justified. That is, set free by God's just judgment, from Antiochus his tyranny, who had made it a receptacle of idols: to be again according to its first institution, the holy Temple of the true God. This was done by Judas Maccabeus, 1 Mac. 4.52.

Verse 15. {I, even I Daniel} Vers. 1. Chap. 7.15,16. Here is his attention to the vision, and desire of knowing and understanding it more fully and distinctly.

{stood before me} According to the apprehension of his inward senses and sight.

{as the appearance of a man} Not Gabriel the Angel: he is commanded by this man, vers. 16. But Michael, that is, Christ; who, in this manner, declared himself to the old Fathers, as a preludium to his incarnation; how he would be God manifested in the flesh.

Verse 16. {And I heard} As in a vision; to my seeming and imagination, I heard such a sound, voice and words.

{between the banks} The range and banks, of the river itself, Chap. 12.7.

{and said} With a man's voice and words. How Angels communicate their notions one to another, is not a thing incident, or proper to this place, or inquirable.

{Gabriel} The name of an Angel; which signifies, strong man of God. See Chap. 9.21. Luk. 1.26. The only Angel in Scripture, which has a proper name: For Michael, Chap. 12.1. Jude 9. Rev. 12.7. is the name of Christ.

{make this man} This power to command the Angel, declares, that the Commander was Christ; who is true God, and the Lord, and head of Angels.

Verse 17. {afraid and fell} See Ezek. 1.28. and the Annotations upon it. Not to worship the Angel, but in a holy fear and reverence; being conscious of his own unworthiness, frailty and vileness. The presence and speech of an Angel, wrought thus upon holy Daniel, when the Angel drew near unto him.

{Son of man} Ezekiel and Daniel only, being in visions of Angels, are so spoken unto, Son of man: as Aben Ezra notes, Ezek. 2.1. See Annotations there.

{Vision} The words here are diversely rendered: and some understand them of a short time: but vers. 26. and the words themselves, here, speak of a long time, that the things foretold by that vision, shall come to pass at the appointed time, about the time of the coming of the Messiah, who shall fulfill the prophecies; and the old age; for to bring in a new one, by renewing the state of the Church. See Ezek. 38.8. Dan. 9.24.

Verse 18. {Now as he} Chap. 10.9.

{deep sleep on my face} That is to say, in my prophetical ecstasy, I lost all action and motion, as a man overcome with sleep, vers. 17. Rev. 1.17.

{set me upright} Heb. made me stand upon my standing. Did rear, refresh and strengthen me; as Ezek. 2.2. recover, and recomfort me.

Verse 19. {and he said} Continuing his speech, that was interrupted in the former verse.

{what shall be in the last end} The word, Acharith is a substantive. The meaning is this, what shall befall the Jews in the last end of this indignation, and wrath of God in this last affliction, which God shall send them for a punishment of their sins; meaning that great rage of Antiochus; and what he shall do then. After which shall be revealed the great and eternal reconciliation in Christ, Dan. 9.24. and 11.36. This last part of the vision he mentions, as the most regardable, and most desired by Daniel, to be understood, vers. 13.

{the end shall be} There shall be a certain prefixed time, for the lasting of this calamity. This verse strongly overthrows their error, which feign the Roman Monarchs to be meant by the legs of the image, Chap. 2. or by the fourth beast, Chap. 7. seeing that the Greeks are the dealers, in the end of wrath, spoken of Daniel's people. And it had been a strange thing, that this last vision, repeating the former, should leave out the Romans, if they had been spoken of before: seeing it were good to have that told; and God never omitted the good of his Church.

Verse 20. {The Ram} Ver. 3,4. Gabriel, orderly, proceeds from point to point, as the method and passage of the vision, directed him.

{two horns} Not meant personally, and punctually of Darius the Mede, and Cyrus the Persian, Chap. 6.28. For these two were not alive, when Alexander the great broke these two horns, here mentioned.

{are the kings} Are types of them, do signify them, the Kings of that kingdom, or empire. A typical, or sacramental phrase; and most plain to be understood; so vers. 21.

Verse 21. {and the rough Goat} So called for its roughness and horribleness. Of this, vers. 5,6,7,8. Here the whole Grecian empire is understood; Alexander, and his successors in the empire, divided.

{Grecia} This place proves, that of Javan, the Greeks come. Macedonia is herein comprehended.

{the first king} Namely, Alexander the great; the first of them that overthrew the Ram; that conquered the Medes and Persians. Of him personally is understood, vers. 5,6,7,8.

Verse 22. {four kingdoms} Ver. 8. Of many kingdoms arising from Alexander, four in the end bear the sway: and in time two; whereof, Chap. 11. will speak.

{of the nation} Namely, of the Greek, or Macedonian nation; though not of Alexander's posterity, Chap. 11.4. All the four were Grecians; and so continued the name of the Grecian empire, 1 Macc. 1.6.

{in his power} They shall not have like power, as had Alexander. So the particle, in, is used, John 3.21.

Verse 23. {and in the latter time} Viz. In the 137 year of the kingdom of the Greeks, or Seleucidae, 1 Macc. 1.10. Or, for then Antiochus Epiphanes, here spoken of, began to reign: though he entered not into Judea, till the year, 143. 1 Mac. 1.20. And after him, many of that race of the Seleucidae were Kings of Syria and Judea, for the space of 120 years, or thereabouts. But none of them are here spoken of; as not having a full power over the Jews: The yoke of their tyranny, being shaken off by the Maccabees, in this King's days, Chap. 7.22.

{when the transgressors} Among the people of the Jews. See 1 Macc. 1. vers. 11, &c. and vers. 43, &c. and Chap. 2.15. and 2 Mac. 4. This the cause of that fearful judgment and plague by Antiochus.

{are come to the full} Heb. are accomplished. Chap. 11.36. Gen. 15.16. Jer. 51.13. Mat. 23.32. 1 Thess. 2.16.

{the full} Of open impiety, and formal apostasy, Dan. 11.30. 1 Macc. 1.11,12. Gen. 15.16.

{a King of fierce countenance} Heb. hard of face: that is, brazen-faced, of whom, ver. 9, &c. Namely, Antiochus Epiphanes, chap. 7.20. and 11.21. who was impudent, as Deut. 28.50. and he is spoken of in the Maccabees, and heathen writers very much, for shameless impudence, against all divinity and humanity in his life and actions; of Polybius he was called Epimanes, that is, mad. Many Papists, would fain understand this King, and all that is here said of him, of their imagined Antichrist, or at least of Antiochus, as a type of him: But the more learned sort of them, desert that opinion and fancy.

{dark sentences} Heb. Chiddoth: and is properly hid things, and enigmatical; as Psal. 78.2. Hid mischiefs he minded, not hid parables: he was full of mischievous craft, and subtlety, his crafts master therein, vers. 25. by cunning and deep policy, to cover, and color, and bring about his own vile and cruel designs; and to discover the secret plots and underminings of others.

Verse 24. {shall be mighty} Vers. 9,10,11,12. and Chap. 11.

{but not by his own power} By his fraud and treachery rather, which he first used against his own father, brother, and nephew; by the perfidiousness and apostasy of the Jews, and their high Priests, and by the aid of foreign Kings. See Chap. 11.23. yet God's hand, and secret power, and providence, was not wanting in all this; as in the case of the Assyrian, Esay 10.15. and Babylonian, Jerem. 34.22. and 50.21.

{wonderfully} Prosper and prevail, against all lets and obstacles that would hinder him, from achieving his ambitious, tyrannical, mischievous practices, Chap. 11. All things should go on, and flow in, according to his own wish and will.

{the mighty} Great Kings and Princes, and especially them of Egypt, Chap. 11.25. against which he made two great expeditions.

{the holy people} Heb. the people of the holy ones. Namely, the Church of God; the Jewish people, both in his returns out of Egypt, and at other times.

Verse 25. {Craft to prosper} Chap. 11. vers. 21,23,24,32. his subtleties, and deep mischievous plots, shall not want his wished success.

{magnify himself in his heart} His prosperous success shall so elevate his spirits, and puff up his heart, 2 Mat. 9.7,8,10,12. and 5.21.

{by peace} Or, by prosperity; that is, under pretense of peace, and his specious promises of it; when men shall live secure in peace, and expectation of it, suspecting no other; then, and thereby shall he exercise cruel tyranny upon them. See 1 Macc. 1.30,31,32. 2 Mac. 5, &c.

{prince of Princes} Vers. 11. Apoc. 19.16. Against God himself, the Son, King of Kings, Chap. 11.36. invading his temple, making a prey and spoil of the sacred vessels and ornaments, and defiling that holy place with abominable idols, and pagan worship; and lifting up himself, and speaking against God himself; as if himself were God, 2 Macc. 9.8.

{broken without hand} Thus, Chap. 2.34,45. See Chap. 11.45. By sickness, stricken by the hand of God, and not by men; 1 Mac. 6.8,16. 2 Mac. 9.5,9,28. See Acts 12.22,23.

Verse 26. {And the vision} Concerning that determined number of days told, vers. 14. for the taking away of the daily sacrifice, and the treading under foot of the sanctuary, and host; which most troubled holy Daniel, and made him most inquisitive, after the time and durance of it; That is, here again avouched, and cleared.

{is true} In proper sense, needing no further explication: see the clearness and evidence of these prophecies, and the answerableness of the event: as if all this were not a prophecy, but an history; and so it is Chap. 11. which plainly argues the Spirit of God, in these holy Scriptures.

{shut thou up the vision} As Esay 8.16. Dan. 12.49. Keep it from the knowledge of the Chaldees and heathens; keep it to yourself in sacred silence, and reserve it in writing for posterity, without much publishing it for the present; because it is not so much for the use of this age, as for that which shall follow. See Esay 29.11. Rev. 5.1,2.

{for many days} Or, after many days. About three hundred years; are from the death of Belshazzar, unto the death of Antiochus Epiphanes. In whose days was greatest use to be made of this prophecy, and the event of things then would best clear, and expound it. See Rev. 22.10.

Verse 27. {I Daniel fainted} Chap. 7.28. and 10.8,16. Through fear and astonishment, at the greatness and sublimity of this divine vision; and at the evils that should befall God's house, and worship, and people.

{rose up} Out of that bed whereon he lay, seeing this vision, and sickening thereupon.

{and did the King’s business} Therefore he was in person at Babylon, and in vision only at Shushan. And continued still in that honorable office, and employment, Chap. 2.48. wherein thus appears his care and diligence.

{I was astonished} Still after the recovery of his sickness, and in the midst of his great state affairs.

{none understood it} As I had a command, to shut up the matter in the verse before; so I refrained my countenance, from open expressing of my grief; or, giving any intimation of the vision, or occasion of suspecting such a thing. The Trem. Bible reads thus; Et non erat qui interpretaretur, as if Daniel had wanted an interpreter of the vision, and were thereupon troubled and astonished.

CHAPTER 9

Verse 1. {In the first year} Heb. in one year: the cardinal number, usually put for the ordinal. The same year Daniel was taken out of the Lions' den, and caused God's truth to be advanced generally. Now whether this was before his being in the den, or after, it is not so certain. This was in the year of the world, 3470. or thereabout: or, as others reckon, about 3430. In this Chapter, Daniel mindful of Jeremiah's prophecy, as is expressed, vers. 2. does now upon the expiration of that time, pray most zealously for the accomplishment of the deliverance then promised; whereupon he receives a speedy gracious answer, and message from God by Gabriel, of much more than he could think of, or hope for; even of the certain time, not only of the return of the people, and building of the city; but also of the coming of Messiah the Prince; and of his cutting off, and of the desolation of city, and Sanctuary, that should follow thereupon.

{of Darius} Heb. Derjavesh: Chap. 11.1. see Chap. 5.31. and 6.1. Darius seems to be a common name to many Kings of Persia. For so we read of Darius Hystaspis, Darius Nothus, Darius Ochus, Darius Codomannus, in heathen stories: as likewise Ahasuerus; or, as it is written in Hebrew, Achashuerosh, which signifies the Great Head of the people, and seems to be the same with Artaxerxes. And so we read of Artaxerxes Longimanus, Artaxerxes Mnemon or Memon. And haply, Xerxes is but a contraction of Artaxerxes; as Coniah is of Jechoniah: Thus usually one name, was common to many Kings of the same nation; thus was Merodac, among the Kings of Babylon: Pharaoh to the Kings of Egypt, in the most ancient times. And Ptolemy among the Lagidae. Thus Seleucus, Antiochus, and Demetrius among the Seleucidae. Arsaces among the Parthians. Tygranes among the Armenians. Aretas among the Arabians. Sylvius among the Latins; and Caesar among the Romans. Neither is it a thing unusual among Kings at this day. This Darius is here in the text sufficiently differenced from all others.

{the son of Ahasuerus} Or, Cyaxares, Chap. 6.1. See Annotations on Chap. 5.31.

{of the seed of the Medes} To distinguish him from Darius the Persian, Ezr. 4.24.

{which was} Or, in which he was made, &c.

{The Realm of the Chaldeans} For Cyrus, led with ambition, went about wars in other countries. See Annotations on Chap. 5.31.

Verse 2. {In the first year} This time is so diligently twice noted down; because it was the end of Jeremiah's seventy: and so the just occasion of this prayer of Daniel. And so we, when the time is come for the accomplishment of God's prophetical promises, should take hold of that occasion to serve God's providence, and to pray in faith for the fulfilling of them. Prayer must be in faith, Jam. 1.6,7. must rest upon God's promises; and be certain, Ezek. 36.37.

{understood} Attentively, accurately, considered, weighed, pondered in my mind, and knew.

{by books} For though he were an excellent Prophet, yet he daily increased in knowledge, by reading of the Scriptures, 1 Tim. 4.13. 2 Tim. 3.15,16,17. The Scriptures then were not lost and perished in the time of the Temple's overthrow, and the Babylonish captivity, as that apocryphal fable has it, 2 Esdr. 14.21——4.

{to Jeremiah} Jer. 25.11,12. and 27.5,6,7. and 29.10, &c. See 2 Chr. 36.21,22. Ezra 1.1.

{seventy years} Whereof fifty-two in utter ruin. Counting the beginning of the seventy not from the 11. of Zedekiah; but from the fourth of Jehojakim, and the first of Nebuchadnezzar. No doubt but the Jews carefully numbered these years, Zach. 1.12. another seventy years are mentioned: and those ending the second year of Darius, do derive their beginning from the 11. of Zedekiah.

{the desolations of Jerusalem} Daniel has the very Hebrew term of Jeremy, Chorboth; and by Jeremy he must be expounded, Jer. 25.11. and this land shall become Chorboth, (that is, a wilderness) and an astonishment, and these nations shall serve the king of Babel seventy years.

Verse 3. {I set my face} Of his body towards Jerusalem; as Chap. 6.10. of his soul to God; Eccles. 5.2. Psal. 25.1. and 62.8. This shows his earnestness, as Jer. 42.15. setting all other things aside.

{To seek by prayer} Ezek. 36.37. He uses here confession, deprecation, and petition. He speaks not of that ordinary prayer which he used in his house thrice a day; but of a rare and vehement prayer, upon the present extraordinary occasion; lest the sins of the people should cause God to delay the time of their deliverance, prophesied by Jeremiah.

{with fasting} Extraordinary helps, at extraordinary times, upon extraordinary occasions. Hereby sinners show their guilt and unworthiness; the forwardness of their minds to self-revenge, 2 Cor. 7.11. and 9.27. This makes prayer armed and winged. If Daniel needed these helps in prayer, much more we.

Verse 4. {unto the Lord my God} Not to false gods; not to Angels, Saints departed, images, relics, &c. but to the true God; and his God by Covenant; with faith and trust in him, to hear and grant his prayer. Thus must we pray to God, our God and Father, Mat. 6.9. Thus the wicked cannot pray.

{my Confession} Of mine, and my people's sins; and of God's justice and truth in punishing us. He begins with this confession, and persists in it, to the 16 verse.

{O} Or, Oh. Heb. ana. an interjection of exclamation, through the great grief of his heart for sin; and withal, of an humble begging and beseeching: to win grace and mercy.

{Lord} Exod. 32.31. Deut. 7.9,10,21. Neh. 1.5.

{the great and dreadful God} That is, Have all power in yourself, to execute your terrible judgments against obstinate sinners; as you are rich in mercy, to comfort them which obey your word, and love you. Thus affected, we should appear before him in prayer, with submission and fear.

{keeping the covenant} Faithful and true, Exod. 20.6. And therefore they might thank themselves and their sins, for their punishment in that Babylonish captivity. And yet now might hope and trust, in the keeping of his promise, by Jeremy, for their deliverance. Thus prayer must be carried on with faith.

{to them that love him, and, &c.} The love of God, and the keeping of his commandments evangelically, are never separated, Joh. 14.21.

Verse 5. {we have sinned} In his own name and the people's, as sustaining their person, he confesses their sins: and that without any extenuation; yea, with full mouth, and many aggravations. Here are four words, each gradually exceeding other. That they sinned, traded in it, and that obstinately, yea, maliciously and rebelliously, as if therein they would wage war against God. And all this, to profess and procure the deeper humiliation, the greater contrition and compunction. See 1 King. 8.47. Daniel seems to relate to that place, Psal. 106.6. A person or people, come not suddenly to be extremely evil, but by degrees.

Verse 6. {Prophets which} The duty of Prophets; and the height of sin, in not hearkening to them. The greater means of grace afforded, the greater is the sin, thereupon committed, Matth. 11.20.——25. Heb. 2.2,3. and 10.28,29. Kings and forefathers, are no rule of religion or life, Ezek. 20.18. Jer. 44.9,21. But all, from the highest to the lowest, are to be ruled by, and subjected to the word of God, Luk. 16.29,31.

Verse 7. {righteousness} He confesses God's justice in himself; and in his judgments for sin, Jer. 7.19. Psal. 119.137. He shows, that whensoever God punishes, he does it for just cause: And thus the godly, never grudge, repine, accuse him of rigor, as the wicked do; but acknowledge, that in themselves there is just cause, why he should so entreat them, Psalm. 51.4. Rom. 3.4. Psalm 119.75.

{belongeth} Or, thou hast, &c.

{to the men of Judah} Their prerogatives above other people, were no privileges for their sins, nor exemptions of them from punishment, but aggravations rather.

{near and that are afar off} In the neighboring nations, near to Judea, whether they fled, in Egypt, in Assyria, in the empire of Babylon.

Verse 8. {To us} Baruch. 1.15. Gen. 2.25. and 3.8. Psalm 119.80. Jer. 3.20.

{to our Kings} God is no accepter of persons; but wheresoever, and in whomsoever sin goes before, confusion follows after. And Daniel here, does not excuse the Kings, because of their authority; but rather charges them, as the chief occasions of these great plagues.

Verse 9. {to the Lord} You have a large subject, whereon to exercise your infinite mercy, which is to us, as it were, the Queen of your perfections; whereunto we now betake ourselves, and not to your justice, in this our height of iniquity: or, having sinned so excessively, as we confess we have, to you it belongs to use mercy and forgiveness; for you alone have power to do it, vers. 18. Thus he so mentions God's justice, for humiliation, as that he flies to God's mercies, to keep from desperation.

{mercies and forgivenesses} In the plural number, Lam. 3.22. mercies above all their sins; as Rom. 5.20. Jer. 31.29.

{though} No cause of God's mercy in us; but all solely and wholly in him, vers. 18.

Verse 10. {The voice of the Lord} He shows, that they rebel against him, which obey not his voice, in the mouths of his Prophets, but slight and condemn, so gracious a word of so good a God, so plainly set before them.

Verse 11. {yea, all Israel} Not some part only: an epidemical evil. The example of the multitude of outward professors, is no rule of life, Exod. 23.2.

{therefore the curse is poured upon us} As Deut. 27.15, &c. or, the curse confirmed by an oath, by an adjuration and execration. Yet they, out of a desperate impiety, wittingly and willfully contemned all.

{Law of Moses} Lev. 26.14, &c. Deut. 28.15, &c. and 29.20, &c. and 30.17,18. and 31.17, &c. and 32.19, &c. Jer. 42.18.

{because we have sinned} This plucked up the floodgate; broke the bank; opened the armories of God's wrath and vengeance.

Verse 12. {confirmed his words} Made good upon us, every one of them, by his judgments and punishments: so verifying his menaces, and showing his truth and power.

{hath not been done} This may be the abridgment of Jeremiah's Lamentations, Lam. 1.12. Amos 3.2. Luk. 12.47. Ezek. 5.9.

Verse 13. {as it is written in the Law} Lev. 26.14, &c. Deut. 28.15. Lam. 2.17.

{yet made we not our prayer before the Lord} Heb. intreated we not the face of the Lord. Prayed not in truth. For prayer, without turning away from iniquity, is no true prayer. The last and highest aggravation of their sin, is this; That the disease of it, mastered the medicine; grew the worse by the cure, and so became desperate: neither any threatenings, nor judgments, could humble them, or turn them to God, or make them truly pray unto him, Jer. 6.28,29. Esay 1.5.

{understand thy truth} Really perceive, and verily know the truth of the threats and promises; endeavoring thereby for true repentance according to your word; by means whereof we might have been partakers of the fruit of your holy promises.

Verse 14. {watched upon the evil} Of our sin, and his punishment. Providence has been watchful, and attentive to due vengeance; and to bring it in the prefixed time, and instant. See Jer. 1.12. and 31.28. and 44.27. 2 Pet. 2.3. Though for a time he might to some seem to wink and sleep; yet it is otherwise, as Psal. 78.65.

{for the Lord} He thinks he can never sufficiently justify God, and his judgments; nor enough confess and condemn their own sins.

Verse 15. {And now} After confession, now follows petition.

{O Lord our God} These titles show his power and willingness, whereby Daniel confirms his faith in prayer, Exod. 32.13. Psal. 33.12. and 144.15. and 135.4. and 74.20.

{thou hast brought} Lev. 26.45. and 22.33. Psal. 81.10. Esay 63.11, &c. Exod. 32.11. Neh. 1.10. and 9.9,10. Psal. 79.10,11,12.

{gotten thee renown} Exod. 14.18. and 32.12. Psal. 106.8. and 115.1. Neh. 9.10.

{we have sinned} One argument that God will hear our prayers, when we acknowledge our sins, and that there is no cause in us why he should hear our prayers, or do any good unto us; but that the whole cause is out of us, in him only, Psal. 25.11. and 51.3.

Verse 16. {all thy Righteousness} That is, according to all your merciful promises, and righteousness and truth in performing them; and according to your fatherly equity to your poor children, cruelly dealt with by the enemies, for causes unjust. See Psal. 31.1. and 22.5. and 51.14.71.2. Neh. 1.8,9. and 9.9. The performance of free and merciful promises, is righteousness, and justice, in God.

{Thy fury} No passion in God. But this and the like expressions are used in Scripture in a condescension to the weakness of our capacities, Micah 7.9. Rev. 15.7.

{Thy City Jerusalem} The place of worship, and type of the Christian Church, and that new Jerusalem which is above, Psalm 42.3,5. and 137.5,6. Esay 52.1.

{for our sins} He never conceals or extenuates their sins, but his finger is ever upon this sore; as the source of all their evils.

{of our fathers} Exod. 20.5. Not as those, Lam. 5.7. Ezek. 18.2. Jer. 31.29.

{a reproach} Lam. 1.8,9,11. and 2.15,16. and 3.14. Psal. 42.10. and 44.13,14,16. and 69.41,50,51. and 79.4. and 35.21. and 22.6. and 3.8. Mat. 27.39, &c. Psal. 74.10,18,22. and 123.3,4.

{to all} Psal. 69.20.

Verse 17. {Now therefore} Now it is time, Psal. 69.13. Esay 49.8. 2 Cor. 6.2. Now the seventy years of captivity are ended.

{Cause thy face to shine} Psalm 44.4. and 4.6. and 85.5,6,7. Thus after deprecation, follows supplication. Show by the effect your grace and favor, which like a vivifying and cheering sun, may dispel all these mists of extreme desolations. The blessing of the high sacrifice is in the same speech, Numb. 6.25. Psalm 80.7,19.

{upon thy sanctuary} Exod. 15.17. Psal. 51.18.

{That is desolate} A place of briers and thorns; an habitation of wolves and owls. This the godly do most bemoan, Lam. 1.4,10. and 2.1,6,7. and 4.1. and 5.18. Esay 63.15,18. and 64.10,11.

{for the Lord’s sake} For your own sake: or, as some others, for the promised Messiah and Mediator's sake; whom God has made both Lord and Christ, Acts 2.36. Luk. 1.43. and 2.11. for his merit and mediation sake. And so some expound that, Psal. 80.15,17. and 84.9. and 2 Sam. 7.21. with 1 Chron. 17.19. and that, 2 Sam. 12.25. The phrases for David's sake, 1 King. 11.12,13. and 15.4. 2 King. 19.34. Psal. 132.10. and for Jerusalem's sake, 1 King. 11.13. import only thus much, for God's free promise sake, made to David, and concerning Jerusalem. Daniel pleads here no merits of their own. Their merits were demerits.

Verse 18. {Incline thine ear} Daniel's Hebrew has the very letters of Hezekiah's prayer, Esay 37.17. His earnestness in prayer; that God will mercifully both see and hear.

{which is called by thy name} Heb. whereupon thy name is called. So Esay 4.1. and 63.19. and so Gen. 48.16. the same expression in the same sense is used.

{present our supplications} Heb. cause to fall. So Jer. 38.26. and 42.2,9. 2 Sam. 2.22. Ezra 9.6. Luk. 18.13. Noting out their humility, and abasing themselves with fear and care in prayer.

{our righteousnesses} Declaring that the godly fly only unto God's mercies, and renounce their own works, when they seek for remission of their sins. So Psal. 25.6. and 51.1. and 69.16. and 143.1,2. Esay 63.7. and 64.10, &c. Jer. 14.7. David, Ezekiah, and Nehemiah sometimes plead their righteousness, innocency, and integrity, the better to prevail in their prayers; but not for the merit of them: but thereby to strengthen their faith in prayer, that they are such persons, and so qualified by God's free grace, as to whom God promises freely to hear their prayers. Against popish merits alleged in their popish prayers.

Verse 19. {O Lord, hear} His fervency in prayer; and growing greater towards the latter end, Jam. 5.16.

{for thy own sake} Psal. 57.5,11. and 79.9,10,13. and 83.18. and 115.1. God's free grace, and glory, the chief argument of our faith in prayer.

{for thy city and thy people are called by thy Name} In Hebrew, for thy name is called upon thy city, and upon thy people; that is, they are, and profess themselves to be yours, and do bear the badges and marks of it. The Jews at this day repeat on their expiation feast, this prayer often, in Cetber Malcuth, a book of their common prayers; but stop their ears against the Angel's word from God, touching Christ, the true worker of this expiation.

Verse 20. {and whiles} God's answer to Daniel's prayer.

{whiles} Vers. 21. Chap. 10.12. as soon, if not before he had ended his prayer. So ready is God to hear prayer according to his promises, Deut. 30.1,2,3. and 4.29. 1 King. 8.46, &c. to which prayer Daniel seems to have reference, using the same words and arguments. See Esay 30.19. and 65.24. Psal. 32.5. and 65.2. and 145.18,19.

{speaking} Voice and all outward helps to be used, specially in solemn prayer, to further us therein.

{my sin} Even Daniel's, so beloved a Saint. Yet he without hypocrisy in true humility, and sorrow, makes this confession. He no Pelagian, Donatist, Anabaptist, or Papist.

{my people} See vers. 24. after he had first begun with his own sins.

{for the holy mountain of my God} This his chief care. So it should be ours, Psal. 87.7. and 122.6, &c. The Church's miseries should much more affect and afflict us than our own, Psal. 137.6.

Verse 21. {yea whiles} No doubt Daniel had prayed oft before; yea, every day during the captivity, Chap. 6.10. for their return and restauration; but referring it to God's time. And God in his time readily hears, and helps, when there is most need. See here the effect and fruit of prayer; it brings down an Angel from heaven.

{the man} Angel in shape of a man; as Chap. 8.15.

{Gabriel} Chap. 8.16. when this Angel Gabriel tells Zachary of his name Gabriel, Luk. 1.11,19. and is sent unto the blessed Virgin Mary, ver. 26. he called them to think upon this text; that by conference of Moses, Numb. 24. and Daniel here, they might better consider the time of the promise.

{whom I had seen} Chap. 8.16. so well he remembered what, and by whom he had formerly learned, and been instructed, 2 Tim. 3.14.

{being caused} God's power and authority to command, and send, (he went not unsent) and the Angel's swift obedience.

{swiftly} Heb. with weariness, or, flight: tired as it were, with his speed-making.

{touched me} Chap. 8.18. In token of encouragement to hear these mysteries, and of infusion of new divine virtue to understand them, and to keep them in memory, and of comfort in these promises.

{about the time of the evening oblation} The Jews had both the morning and evening daily sacrifice, Exod. 12.6. and 29.39. Num. 28.4. At the time of the morning sacrifice, Elizaeus wrought that miracle, 2 King. 3.16,20. At the time of the evening sacrifice, Elias wrought that miracle, 1 King. 18.19,36. And these times were the set times of their daily prayers, Acts 3.1. And at the time of the evening oblation, our Savior made himself that oblation which here the Angel foretells, even most exactly when it should be performed.

Verse 22. {Skill and understanding} Heb. skill of understanding. This oration contains an abridgment of the New Testament, and a light of the old; and Daniel knew the substance of all before, but the time, which brings a greater clearness unto all. Therefore the time considered with the matter, is that which he calls here, the skill of understanding; And it must be counted a great error, to hold that a small matter; and specially the disannulling of God's truth, by heathen forged, most vain, and jarring antiquities, to make from Babel's fall to Tyberius eighteen, wherein our Lord died, 590 against the express 490, which the Angel counts to be wisdom, which he speaks of; yet old heathen Greeks did so. Thus fairly and resolutely do some learned men express their judgment in this case: whereof yet see more on ver. 25.

Verse 23. {Commandment} Heb. word. God has revealed to us Angels, and to me especially the secret of his counsel, concerning the restauration of Jerusalem, and the duration thereof, even to the Messiah, and has sent me to declare it unto you. See Dan. 10.12.

{greatly beloved} Heb. a man of desires. As Solomon was called Jedidiah, 2 Sam. 12.25. So here Daniel is called a man of desires: not because of his earnest desires after the knowledge of these sacred mysteries; but because of God's desires of love towards him, as one singularly beloved of God, and favored with his grace, Dan. 10.11,19. Chamudoth is the most amiable term of any which can be given. As the attribute is, so is the matter here, full of grace. And when the Angel spoke to the blessed Virgin in Hebrew, he could not speak better than Bath Chamudoth, daughter of desires, rendered as Daniel. God therein prevented our self-will worship, in giving Mary no terms, but such as others had; that we should not entreat or entertain novelty in religion; so we read desirable raiment, Gen. 27.15. and bread of desire, Dan. 10.3. and Chap. 11.8. and 2 Chron. 20.25. Vessels of desires.

{understand the matter} By this command, doubled for vehementer charge, he excites Daniel to all care, attention, and desire to understand this abstruse mystery, this sacred and wonderful secret that was to be revealed, and he condemns the world, that regards not to be instructed in this doctrine, sent from heaven by an Angel unto Daniel, and penned for all nations' use: wherefore we must give better heed unto these speeches. For if the word spoken by Angels fall out sure, and every trespass received just recompense, how shall we escape, neglecting so great a charge of looking to this, that so nearly concerns our salvation? See Hebr. 2.1,2,3.

Verse 24. {Seventy weeks} The reader is to know, that in the Hebrew we have word for word, sevens seventy is pared out for the people. שבוע signifies also a week; or, as we term it, a seven-night or sennight. As likewise in Greek, and Latin, it is so called, of the number of seven: and it signifies sometimes the space of seven days; as Dan. 10.2. Deut. 16.9. and sometimes it contains the seven year, Lev. 25.8. so here. The seventh day was the sabbath day; and the seventh year, the sabbath year; and seven sabbath years, made up the account for the Jubilee. And ten Jubilees, counting nine and forty years to each, make up 490 years, which are these 70 weeks of solar years here mentioned. About the beginning, and about the ending of these 70 weeks, there is much difficulty, and much variety of opinions among the learned; as will after appear.

{are determined} Heb. is pared out, or, cut out or determined, not shortened. A verb singular being joined to a substantive plural; as Job 12.9. Prov. 3.18. teaches an exact account. That every one of those weeks of years, particularly from the first to the last, shall be precisely complete, and just so many, not one more, or less. Now seventy sevens make four hundred and ninety in ordinary speech; we may not then as some would, understand by them 493 ½. Now that Daniel might conceive how at the beginning of his prayer, upon considering of Jeremy for that seventy years of captivity ended, God took notice of his meditation, the Angel touches as it were upon that seventy; showing how exactly seven times that space is declared aforehand, for the Jews' prerogative, continuance of ceremonies, and meditation how reconciliation of sin is truly made; that every sabbath, or seventh day, in the meanwhile, they might learn to enter into the meditation of that rest of Christ.

{upon thy people} As Daniel prayed for God's people, God's city, God's holy mountain, God's sanctuary, vers. 15,16,17,18,19. so he has this kingly honor vouchsafed him, that they are termed his people, he being so great a man among them, and so tender in affection towards them, and care over them, and therefore out of God's love to him, they could not be void of God's favor under such a protector. So Chap. 10.14. and Chap. 11.14. and Chap. 12.1. God called them Moses' people, Deut. 9.12. as seeming there to own them the less himself, because of his hot displeasure against them for their sin.

{Thy holy City} Your; So again to honor Daniel, and to show the thing that was the dearest jewel and joy of his heart.

{holy City} Saint Matthew naming Jerusalem the holy city, only at the beginning and end of our Lord's confirming the covenant, Mat. 4.5. and 27.53. seems to call upon us to consider this text. But when this time of 490 years was expired, it had that title no longer, then the many brought to the kingdom of heaven, Dan. 9.27. Mat. 8.11. are the high Jerusalem, Gal. 4.26. and new Jerusalem, Apoc. 3.12. and the holy city, Apoc. 11.2. and holy Jerusalem, Apoc. 21.10. as also in Isa. 52.1. where Jerusalem the holy city, bidden to put on her garments, requires us to frame our policy so, that all be taught of God, what white linen makes the garment, which is the justification of Saints. See Apoc. 19.8. and this further shows, in the opinion of many, and the best, that the end and period of the city, is the end and period of this prophecy of the seventy weeks, vers. 26,27. Of this see more on ver. 25.

{to finish the transgression} Or, to restrain. This is the rich benefit and precious part of this prophecy. All the following blessings come by the Messiah as is clearly in the words following expressed: however the Jews will not here endure to hear anything here of Christ. He shall sacrifice for the sins of the world by his death, and shall establish the true righteousness of the Gospel, which shall remain forever; through which all believers shall be absolved and justified; and by his Spirit be regenerate to a new and godly life: he shall fulfill all that was foretold of him; and he shall be consecrated, and made an everlasting King at the right hand of God his Father, having obtained the fullness of God's Spirit, as head of his Church. And after all this, the city and nation shall be destroyed by the Romans: this finishing transgression here, is not to make up the full measure of it, as Gen. 15.16. Mat. 23.32. 1 Thess. 2.16. But to make a full end of it; as the words following do further explain. Here the first degree is by taking away the dominion of the reigning power of it, Rom. 6.11,12.

{and to make an end of sins} Or, to seal up; that they never after be seen or discovered, Col. 2.14. and so can never appear to accuse us. As we seal up things we have done, with things we would be sure should not after appear; as the Lions' den, and our Savior's sepulcher were sealed. This is a second degree removing the evil of the accusation of sin.

{and to make reconciliation for iniquity} By his propitiatory sacrifice, taking away the guilt and punishment of it, which is a third degree, Esay 53.5. Rom. 8.1,34. See Esay 44.22. and 40.2. In which place of Esay, to note this by the way, the Trem. Bible has the error of malitia for militia: as also, Psal. 42.2. Deum fontem vivum, for, Deum fortem vivum; with many such others, even by the confession of the learned Papists themselves.

{and to bring in everlasting righteousness} 2 Cor. 5.21. Most perfectly fulfilling the law for us, by doing, and suffering; and imputing the same unto us that believe. After the removing the evil, this is, the good Christ brings us, 1 Cor. 1.30. See Psal. 85.11,12. Esay 53.11. Jer. 23.5,6. and 33.15,16.

{and to seal up the vision} All the visions and prophetical predictions, concerning Christ, were fulfilled in, and by him; and so the truth of them sealed up and confirmed, and completed in the accomplishment of them. Hence is that saying, so often in the Gospel, That it might be fulfilled, &c. Mat. 27.9,35. Luk. 4.21. and 22.37. and 24.44. and in John very often. Our Savior expounds this place, saying, that the Law and Prophets reach unto John, Mat. 11.13. Also Maimony, from the Jews' common consent, says, that all the Prophets prophesied but unto the days of Messiah. That speech of theirs must be taken hence. And themselves see and confess, that they have had no vision, Prophet, nor prophecies, never since our Savior Christ Jesus came. See 2 Cor. 1.20. Heb. 10.1. 1 Pet. 1.10, &c. Christ by his prophetical office, shut up, and sealed up all former visions, Prophets, and prophecies.

{prophecy} Heb. Prophet.

{and to anoint the most holy} Heb. the holiness of holinesses. The abstracts have somewhat more vigor and strength in them, than the concretes. The meaning is, to anoint him; that is, holiness itself, and in whom consists all the Church's holiness. Who is, in spirit and truth, that which the ark, the propitiatory, the altar of incense, and of burnt offerings; the table and candlestick, the sanctuary, and Sanctum Sanctorum, which were called most holy things, and consecrated by unction, Exod. 30.26. Lev. 8.10, &c. were all but in shadow and figure. He anointed to be the only King, Priest and Prophet of his Church. Hence he is called the Messiah; and Christ; both which do signify anointed, Esay 61.1, &c. Luk. 4.17, &c. Psal. 2.6. and 45.7. Act. 4.27. and Chap. 10.38. By this priesthood, he shut up and sealed up the Levitical priesthood, Heb. 8,9,10. Chapters. He the author and meritor of all the former blessings and benefits. He, the substance also of all that was formerly shadowed out, and prefigured.

Verse 25. {Know therefore and understand} Thus the Angel sharpens Daniel's attention again, and again, Mat. 24.15. We have more need to quicken ours, Dan. 12.10. and the rather also, because besides the weightiness of the matter, the difficulty and obscurity is so great, through the little light we have in Scripture, of the passages of these times; and the heathen historians, being so various and uncertain, and disagreeing among themselves, in the periods of times, and in the names, number and persons of the Kings, reigning within the compass of these years.

{that from the going forth of the commandment, &c.} There are diversities of opinions among the learned, concerning, both the beginning and the end of these seventy weeks: Yet not so great but that they make a joint evidence, and convincing demonstration against the Jews, that the Messiah is already come; and that many ages, long since past. For the beginning of them; there are four commandments, edicts, or proclamations, mentioned in Ezra, and Nehemiah: to one of which, these words, and the beginning of the seventy weeks, or 490 years, must of necessity be referred. The first, is that of Cyrus, 2 Chron. 36.22,23. Ezra 1.1. and 5.13. and 6.3. The second, is of Darius, Ezra 4.24. and 6.1. The third, is of Artaxerxes to Ezra, in the seventh year of his reign, Ezra 7.1,7,11,12,13,21. And the fourth, is of Artaxerxes again, to Nehemiah, in the twenty year of his reign, Neh. 1.1. and 2.1. Much variety, as we said, is in the opinions of the learned, to which of these the Angel has reference in these words; and from which of these the 70. weeks must take their commencement and beginning. Some, and among many others, the ancient Hebrews, do understand them to relate to that first edict of Cyrus; which was indeed the primary proclamation, and most famous; and that alone which was foretold, and prophesied of by name, so many ages before, Esay 44.28. and 45.13. and may seem strange, if it should be passed over, by the Angel, in silence, and not meant by him in these words. And the words here, both for the restoring and returning of the people, and for the building of the Temple and city, will well agree with the words of the edict. For that he gave order for the building of the city also, is not to be doubted, out of those said places, Esay 44.28. and 45.13. and also out of Ezra 4.12,13,15,16,19,21,23. And thereupon they reckon, that from, the expiration of the 70. years captivity in Babylon, and from the time of this prayer of Daniel and the words of the Angel, 70 weeks of years; that is, 490 years, should immediately follow, to the coming and death of the Messiah: and the destruction of Jerusalem should be soon after. And so they make Daniel's book, to contain six hundred years, viz. seventy in Babylon, 490. thence to Christ's death; and forty thence, to Jerusalem's destruction. And to this they labor, to make the chronology of the times to agree: disclaiming, hereupon, the computation of years, which is found in the heathen Greek histories of these times. And were it not for that difficulty, surely, this were an opinion to be much embraced. Others not finding the chronology of times, to agree with the former opinion, do fasten upon the second edict, in the second year of Darius: and here some do understand Darius, the son of Hystaspis; and reckon sixteen years from the first of Cyrus, to the sixth of this Darius, when the temple was finished. Ezra 6.15. And these strongly maintain this opinion, to agree best with the true chronology of the times: that from the second of Darius Hystaspis, to the death of the Messiah, are 490 years. Others, understand Darius Nothus, the base son of Artaxerxes Longimanus; and leaving out an 100, or an 150 years, from the first of Cyrus, to the second of this Darius; thence they make up the reckoning of the 490 years or seventy weeks, from the second of Darius Nothus, to the second of Vespasian, when the city and Temple were destroyed; thus, viz. from the second of Darius Nothus, to the end of the Persian monarchy, 92. Alexander the great in his monarchy, six years: who died in the first year of the 114 Olympiad; and in the 430 year since the building of Rome: Thence to our Savior's Passion, in the 18 of Tiberius, in the first year of the 103 Olympiad, 356 years, or 89 Olympiads. Thence to the destruction of Jerusalem by Titus, in the second of Vespasian, and in the 822 years since the building of Rome, 36 years. In all, 490 years, or seventy sevens, or weeks of years: ending them thus, not in the death of Christ, but in the destruction of Jerusalem, as we said. But in this second edict, of the second year of Darius, either Hystaspis, or Nothus, there is no mention made, either of the restoring and returning of the people, or of the building of Jerusalem, which are the words of the Angel's epoch here; but only of the building of the temple; and that only by removing the stop and hindrance; and so promoting only, and furthering the building of it. Others, understand these words of, and begin these weeks in the seventh year of Artaxerxes Longimanus, the father of Darius Nothus, and end them in the death of the Messiah. Others, of Mnemon, or Memon the son of Darius Nothus, and end them in the destruction of Jerusalem: But either of these is the least probable; because, then only Ezra was sent with his company; and the temple was built before; and the wall of Jerusalem after. And yet men not unlearned, embrace this opinion. The last opinion, conceives the Angel's words to be meant of the last edict, in the twentieth year of Artaxerxes, either Longimanus, or else Mnemon, or Memon; when, indeed, Nehemiah was sent to restore and to build Jerusalem; the walls and city, Nehem. 1.3. and 2.3,5,8,17. and Chap. 3. and Chap. 7.4. And to this also, as well as to the first edict of Cyrus, the next words of the Angel do seem well to relate and agree. And they, who are of this opinion, do labor also to make the chronology of times, to correspond hereunto. The cause of all this diversity, is in the silence of the Scripture; for that ends in Ezra his time: and in the uncertainty of human histories, the Greeks especially, which do very much vary, as we have said, among themselves, in setting down the parcels, and particularities of these times, here summed up, in so few words, by the Angel. And in these uncertainties, we cannot be very certain; but leave it to the judgment of the judicious reader: intimating only the inclination of our opinion, towards the first of all: as the fairest and safest to rest upon; specially, if the period of it were extended beyond the death of the Messiah, to the destruction of Jerusalem and the Temple; however, human histories will not clear up the chronology of times to be answerable thereunto. And, in likelihood, it stood best with the wisdom of God, all things considered; That, as many other prophecies, so this famous one, of the coming and death of the Messiah, and of the final destruction of the city and Temple, should have as much doubt and difficulty in it, for the precise point of time, as all this comes to.

{to restore and to build Jerusalem} These words note down the epoch, or period, from whence these seventy weeks must take their rise and beginning: for which see the last foregoing Annotations. This, and all that follows in this verse, are things which must be brought to pass and accomplished, within the compass of that space of time.

{restore} Some refer this to the Temple, and the restoring of it. Some to the city only; and the building of it again; as the same word is used again, in the latter end of this verse. But others, more rightly, to the people of the Jews, and their returning back; as the conjugation of the verb, and the distinct repetition of the particle or preposition ל do declare.

{build Jerusalem} The building of it was commanded, and begun in Cyrus his time; as was showed in the last Annotations. We must not here make two distinct times, to be intended by the Angel; one for the restoring and return of the people, and another time for the building of Jerusalem; as some do.

{unto the Messiah} Unto him; and to all that is there said of him, in his own person, and in his instruments, executing his most severe judgment upon the Jewish people, city and Temple; that shall be the period of the seventy weeks.

{Messiah} Messiah, here only, twice a proper name. Hence famous, Joh. 1.41. and 4.25. The eternal Word is, by the Angel, named Messiah; that is, in Greek, Christ, or Anointed, or written in abstracto: Anointed, in regard of both natures, as to the office of reconciliation and redemption. But anointed in the human nature only, as to the gifts of the Holy Ghost, collated upon it, infused into it.

{the Prince} Duke, leader, commander. So Esay 55.4. Mic. 5.2. Mat. 2.6. Act. 3.15. and 5.31. Heb. 2.10. and 12.2. We must follow his rule and conduct.

{shall be} The Angel now divides the 70 weeks into three parts; First, into seven weeks. Secondly, into sixty-two weeks: and thirdly, into one week; according to the sequence of times, and affairs therein. And he joins proper stories to them, at least, to the first and last part.

{seven weeks} Of years, which are forty-nine years. Which divers reckon, from divers beginnings; according to the various opinions thereof, formerly mentioned. Some begin them with Cyrus, his decree, and end them, when the walls of Jerusalem were finished by Nehemiah; and make this interval of time to be forty-nine years. And hereunto, they refer also those forty-six years, Joh. 2.20. beginning that reckoning from the third of Cyrus, when Daniel mourned for the hindrance of the building, Chap. 10.1,2. Others, begin them with the second of Darius Nothus, who reigned 19 years; and end them with the 32 of his successor Artaxerxes, Mnemon, when, say they, Nehemiah having finished the buildings, and his deputyship, returns to Artaxerxes again, Neh. 5.14. and Chap. 13.6. The truth is, the Scripture pleasing not to express, the full years of the reigns of those Persian Kings, Cyrus, Ahasuerus, Artaxerxes, Darius; nor yet the series of their succession: and most of these names, being so common to many of the Persian kings, in profane stories, leaves us in uncertainties, for the assignation and application of these years, to the precise years of those Kings.

{and threescore and two weeks} These 62 sevens, which make 434 years from the restauration of Jerusalem, are parceled alone, only, that the last seven or week of years may be handled alone, for our Lord's story. And these do begin when the former seven weeks are ended: and are to be joined with the former seven weeks, because they both jointly go before the time of the last week. Yet some render the former words, and these, thus, shall be sevens of weeks, even 62 weeks: And so make the latter words expository of the former. And understand these 62 weeks to be included only in the 70 weeks; But to have neither the same beginning, nor ending, with the 70 weeks; but to begin after them, and end before them: to begin in the seventh of Artaxerxes Mnemon, and to end in the death of the Messiah.

{the street} Some with some seeming strain to the words, do refer this to the first seven weeks of years only; and make them the troublous times. Others, to the following 62 weeks only; and make them the troublous times. But considering the placing of the words, with least strain, and in true sense, they may best in their latitude relate to them both; so including the seven weeks, as not excluding altogether the 62. And indeed both were troublous times.

{wall} Or, breach, or, ditch. Streets and walls comprehend the whole city.

{even in troublous times} Heb. in strait of times. Not for shortness of times; but for strait and sore troubles in them. See Ezra, and Nehemiah, and Ezek. Chap. 38. and 39. and Dan. 11. and the books of Maccabees, for the troubles of all these times. Such very often are the times, and state of the Church.

Verse 26. {and after threescore and two weeks} That is, in the seventh and last week, after the year 483. from the going forth of the commandment, Vers. 25.

{shall Messiah be cut off} Some understand these words, that in the last seven, and in the last half of that seven, Christ shall come and preach, and suffer death; for in three years and a half he finished his public office: The testament was ratified by the death of Christ, Heb. 9.17. Therefore they will have this last week to end in Christ's death; and in the 28 Jubilee from the eighth year of Joshua. Others, observing the Hebrew distinction Zaeph Caton set down before these words, and after the 62 weeks; do rather and better render and understand them thus, After the 62 weeks; and after the Messiah being cut off; And so they make the Messiah to be cut off before this last week, or seven years; and refer the last week to the destruction of Jerusalem. The next verse will better clear these things.

{Messiah} The same in the former verse. The Jews do seek but foolishly to wrest it to Hircanus the high Priest cut off by Herod, or to any other such person of the priestly line. For, besides other reasons, the things here spoken of Messiah, are so great as can agree to none other but to Christ our Savior.

{cut off} By violent death from the land of the living; as Esay 53.8. and in Ezekiah's case, Esay 38.10,11. See this Act. 2.23. and 3.13. and 4.15. and 13.28,29. and in the history of the Gospels, Luk. 24.26. This is set down here, as the cause of the destruction following.

{but not for himself} Or, and shall have nothing. Being brought to nothing by his death, without life, strength, or any dignity in appearance, Psal. 22.6,7. Act. 3.13,14. Esay 53.2,3. Phil. 2.3. as he had in his lifetime no esteem or regard, Act. 4.11. Joh. 10.21. Others thus; there being nothing in him; Namely, no cause or fault, Esay 53.4,9. as Job 16.17. See 1 Pet. 2.22. 1 Joh. 3.5. Or, there being nothing therein for him; that is to say, all being done for the good and redemption of mankind, 2 Cor. 5.11. Or, they being none of his; that is, there being nothing then in Jerusalem, which he will have and own, but cast off and reject. The Trent Bible does greatly corrupt the text, and swerve from it.

{and the people, &c.} For that heinous sin of cutting off Christ, this horrible judgment shall follow, and fall upon them.

{the people of the Prince that shall come, shall destroy} That is, the Roman legions under Titus shall destroy city, and Sanctuary. Or, the Gentiles, now strangers, Eph. 2.12. but, by the preaching of the Gospel, should become the people of the Prince to come, the Messiah, when Israel was rejected, they shall destroy, &c. Some translate thus, the city and Sanctuary shall he destroy, the governor's people to come; that is, Christ the King, to whom the Father has given all judgment, shall destroy this Prince's reputed people the Jews, that should come, and reject him, and also their Sanctuary: and this in the next generation after their cutting of him off. Of this Christ foretold them, Mat. 24.2,15——22. and ver. 34. and Chap. 23.36,37,38. and of the proper token of it, Luk. 21.20——25.

{and the end thereof shall be with a flood} A deluge of destruction, as Esay 8.7,8. an irresistible torrent shall finally sweep away city and Sanctuary, people and state, Matt. 24.21. Luk. 21.22.

{desolations are determined} They are inevitable by God's decree. See Esay 10.22,23. Rom. 9.27,28,29.

Verse 27. {And he shall confirm, &c.} The Messiah shall corroborate, ratify and establish. And this by his preaching and Passion; as Prophet, Priest, and King of his Church.

{the Covenant} Of God, and his Gospel; the New Covenant, Jer. 31.31——35. Heb. 8.10——12. Rom. 5.15.

{with many} Rom. 5.15,19. Mat. 26.28. with the elect, not Jews only, but Gentiles also.

{many for one week} Or, many one week; that is, that one week remaining, which is the 70 week: where the first half of it only is to be understood; as appears, by comparing this with the other half of it, in the words immediately following.

{and in the midst of the week} The former half part of that week being past: in the latter half of it, allotted, say some, for the public function of the Messiah, in the end of it.

{he shall cause the sacrifice and the oblation to cease} The Messiah, the Prince by the sacrifice of himself, say some, once offered, shall put an end to the daily sacrifice, and all other Levitical sacrifices, which were but shadows and types of him, and of his sacrifice which was to come. The shadows therefore were to vanish and cease, when the body itself was come, Heb. 10.1,9,14. Others, and not amiss, make this whole verse to be a continuation of that in the latter part of the former verse: and refer it all to the seventieth, or the last week of years, beginning 483; and being 29 years after the Messiah was cut off: and understand it thus, That the Messiah, by his Apostles and ministers, preaching the Gospel, should that one week confirm the covenant with many; in manner aforesaid confirm them in it. As also in token thereof he further did confirm his love to those of his that were in Jerusalem, by bringing them out of it to Pella before the siege, by a divine revelation and oracle; as Eusebius relates in his Ecclesiastical History, book 3. Chap. 5. So saving them, as Lot out of Sodom, as the woman, Apoc. 12.14. and as Apoc. 18.4. from that deluge and inundation of wrath that fell upon the city; and so showing his faithfulness, and confirming the truth of his covenant of love with them. And that in the midst of that week; that is, much thereabout, in the year 487 or 488. he shall cause the sacrifice, and the oblation to cease; that is, he should so do, by Vespasian and the Roman legions and armies besieging Jerusalem, Nero being yet alive; and by Titus after continuing the siege, by the straightness whereof they should cause the means and requisites necessary for sacrifice and oblation to cease and fail, and soon after burn the Temple; so taking away the place itself, wherein only it was lawful for them to sacrifice.

{And for the overspreading of abominations} Or, with the abominable armies, or, wing of abominations: wing being taken for armies; as Esay 8.8. meaning the armies of the heathen Romans, abominable to the Jews, in themselves, and in their doings against them; as it after follows.

{He shall make it desolate} The Messiah, for their most heinous sin of murdering and cutting them off, by the Roman legions that make all desolate, lay all waste, city and Temple, state and nation, by their army, which is therefore called, Chap. 12.11. the abomination that makes desolate. Compare Luk. 21.20. with Matth. 24.15. and Mark 13.14. See also, Matthew 22.7. The accomplishment of all this we read in Josephus, Egesippus, and others.

{even until the consummation} Utter consumption, and final destruction of that place, and people of the Jews, Mat. 24.2. Luk. 21.6. See the like, Ezek. 7.2,3, &c.

{and that determined} Ordained before, and decreed by God; for their sin, chiefly in rejecting and cutting off the Messiah, the Prince, as was said, Mat. 27.25. See the like phrase, Esay 10.23. and 28.22.

{shall be poured upon the desolate} Shall flow in upon them as a flood, shall rush in, and break in upon them as a breach of the sea, as a deluge and inundation, that overflows all, sweeps all away, carries all before it. See the like, Esay 8.7,8. Jer. 46.7,8. and 48.2. See Luk. 21.24. Hence the Jews should have learned, not so much to rest upon, and to acquiesce in that temporal deliverance out of the Babylonish captivity, and in the reedification of the Temple and city; as by faith to look after that spiritual deliverance, by the Messiah, that heavenly Canaan, that spiritual Temple, that holy city, the new Jerusalem which is above, the mother of us all.

CHAPTER 10

Verse 1. {In, &c.} Daniel mourning for the sad estate of the Jews in Judea, has a vision vouchsafed to him, which is the last, and is contained in this, and the two remaining Chapters. Wherein he is first relieved and strengthened, once, and again, against the great fright and fainting, wherein he was cast by the greatness of the vision. And after he is informed of the affairs of the empires of the Persians and Grecians, chiefly as they stood in relation to the state and condition of the people of the Jews, the Church of God, under them; and more fully he is told of the passages and transactions of state between the Seleucidae and Lagidae, the two main kingdoms of the Grecian empire divided. And most of all of the actions of Antiochus Epiphanes, one of the Seleucidae; of his subtlety, impiety, tyranny, and bloody persecuting the religion and people of the Jews. And that Christ in the end will not be wanting to the deliverance of his people, but save and free them, at the precise time there set down. In this Chapter are chiefly set down things precedent to the prophecy, in the next, the body of the prophecy itself. And in the last, some things annexed thereunto.

{the third} Heb. three. See Annotations on Chap. 1.1.

{year} And in the beginning of this year; as appears, vers. 4. And this was the third year of his monarchy, after the winning of Babylon: For he had reigned over the Persians many years before this: and in this year he was slain by Tomyris the Queen of the Scythians.

{of Cyrus} Heb. Coresh; signifying in the Persian tongue a Lord; given to him after, for honor's sake. But his first name was spaco, that is, a dog or bitch, in the language of the Medes; so called, because a bitch gave him suck when he was an infant exposed to death; as Herodotus and Justin do relate.

{King of Persia} Now monarch, as was said before.

{a thing} Heb. a word; usually put for thing.

{was revealed} From God by a vision.

{unto Daniel} So famous, even in foreign nations, for wisdom, worth, and piety for visions and for skill in dreams, revealing secrets, and foretelling things to come; whereof many were already come to pass: so miraculously saved in the Lions' den; so esteemed, advanced, and employed by the monarchs of Babylon, and Persia.

{Belteshazzar} See Chap. 1.7. the Annotations there.

{and the thing was true} See Apoc. 19.9. Luk. 1.20. Jer. 44.28. No false vision of a lying prophet.

{but the time appointed was long} Heb. great in length; Namely, in many ages after it should receive its final accomplishment, ver. 14. so long, say some, as till the end of the world: out of that, Chap. 12.2. But rather, till the time of Antiochus Epiphanes, which was yet for many generations to come hereafter. Which shows, Daniel's God to be the true God, foretelling things to come, Esay 41.22,23. and the duty of God's people, patiently to wait, and expect God's appointed time.

{as he understood} Namely, by the Angel's showing, ver. 11,14,20,21. and 11.2. and 12.8,9.

{the thing, &c.} Contained in Chap. 11. and 12.

Verse 2. {In those days} In the very beginning of that third year; as appears, ver. 4. most likely beginning the third day of the first month.

{was mourning} Because the people were so backward to return out of their captivity, when they were licensed and authorized thereunto; yet so very many of them remained still behind, mindless and careless of God's religion, worship, and promises: but chiefly because the building of the Temple, begun by the Jews that were returned at the command of Cyrus, Ezra 1. and 3. Chapters, was now inhibited, and ceased, by the means of the Samaritans, and others, who hired counselors against them, and so prevailed with Cambyses the son, in the absence of Cyrus the father, in the Scythian war. As they did also after this time, in the days of Ahasuerus and Artaxerxes, until the second year of Darius, Ezr. 8.4. This hindrance, in this year of Darius, much affected and afflicted holy Daniel; as for the Temple's sake, so for the God of the Temple, whose truth and power, in performing his promise, might by this interruption seem to be questioned and impeached. The use of mourning and tears, in like cases, is very frequent in Scripture, Esay 38.5. and 22.14. Psal. 6.5.126.5,6. Jerem. 9.1. and 13.17. and 14.17. Mat. 5.4.

{three full weeks} Heb. weeks of days; which distinguishes them from the weeks of years, Chap. 9.24, &c. with this time fell in their feast of Passover. Which Daniel could not observe, as being out of the land of Judea, and Jerusalem, Deut. 16.2,5,6,7. But the Jews there might, having built the altar, Ezr. 3.2——7.

Verse 3. {I eat no pleasant bread} Heb. bread of desires, as portion of desires, Jer. 12.10. and land of desire, Jerem. 3.19. Mal. 3.12. Zech. 7.14. Here are some expositions of the manner of his mourning: besides prayers and tears, which no doubt were not wanting; here he shows his abstinence in meats and drink, and other comforts and refreshments of the body: thereby to help forward the afflicting of his soul in this godly sorrow for the calamity of the Church, and the people of God; and by mortifying of his flesh, to quicken his spirit the more in making his addresses to God. These, and like signs of sorrow, are used in Scripture in like cases. So 2 Sam. 12,16,17,20. Of his choosing of pulse, rather than to eat of the daily provision of the King's meat, and to drink of the wine which Nebuchadnezzar drank, see Chap. 1.8. and the Annotations there. But when he was at his own finding, observing the Levitical ordinances, he abstained not from the lawful use of pleasant bread, and flesh, and wine; as appears here, except in cases of fasting and mourning.

{flesh, nor wine} His kind of fasting here consisted not in a choice of certain kind of meats; but of the condition and quality of them. He chose the coarsest sorts of meats and drinks; such as might serve to sustain nature only, though in much hardship and penance, and chastening himself, vers. 12. He abstained from wine as well as flesh. His diet was coarse, and scant, during so long a time.

{anoint myself} Anointing was much in use among the Jews, and others, to cheer up the countenance, and rejoice the heart, Psal. 104.15. Prov. 27.9. So used by Ruth, Chap. 3.3. by David, 2 Sam. 12.20. by those, Amos 6.6. Whence is that, Psal. 23.5. Eccl. 9.8. And the practice of those two women that anointed our Savior's feet; the one, Luk. 7.38,46. the other, Joh. 11.2. and 12.3. And therefore in time of mourning and sorrow, the use of it is forbidden, and laid aside; as 2 Sam. 14.2. And so Daniel here forbears it: as no doubt all things else which might any way delight and cheer up the body in this time of his mourning. Those words of our Savior, Mar. 8.17. are spoken only in opposition to hypocrisy in fasting, against such as in private fastings did disfigure their faces, that they might appear unto men to fast.

{till three whole, &c.} This was not then a sudden passion, and soon over: but thus struck him to the heart, and stuck by him; to see the Church and people of God in this distress; the Temple and worship of God thus stopped and hindered. See Neh. 1.3,4. and Chap. 2.3. Rom. 12.15. Psal. 137.4,5,6. and this time of fasting is like that, 1 Sam. 31.13.

Verse 4. {And in the four and twentieth day} Presently upon the ending of these three weeks mourning.

{of the first month} Called Nisan, in the Chaldee tongue, Esth. 3.7. and Abib in the Hebrew, Exod. 22,23. with Chap. 13.4. Deut. 16.1. which signifies the stalk with the ear; because in that month which answered to part of our March and April, barley was in the ear in those countries, Exod. 9.31. Lev. 23.10,15. Deut. 16.9.

{I was} In vision; or, it may be, in person, in this time of the Persian monarchy: and this the rather, considering a number of men were with him, vers. 7.

{river} By rivers' sides many times God showed visions to his Prophets. See Annotations on Chap. 8.2.

{Hiddekel} Gen. 2.14. the third river, or great channel or head of the great Euphrates, which goes toward the East of Assyria; or Eastward from the garden of Eden, to Assyria: bounding Eden most Northerly; and above Seleucia running into Tigris, whence it has its name. And Tigris so called from the name of an arrow, in the language of the Medes, by reason of the exceeding sharp swiftness of the stream: and Hiddekel in Hebrew, of a like notation. In English, sharp-swift. The Persians' chief glory was in those quarters. And likewise afterwards the Seleucidae there seated themselves: and Seleucus Nicator built upon Tigris, the famous city Seleucia.

Verse 5. {Then I lift up mine eyes} Walking forth likely by the riverside, with some company, vers. 7. to refresh himself after his long mourning and chastening of himself before his God: and not without the use of meditation and contemplation there; He then lift up his eyes, and looked.

{a certain man} Heb. one man. One in shape of a man: an Angel, say some: but more likely, Christ; by comparing Chap. 12.6,7. and Rev. 1.13,14,15. and 10.5. that Palmoni, Chap. 8.13——16. See Ezek. 1.26. and 40.3.

{clothed in linen} The word בד bad, signifies precious linen; such as Kings, Priests, and Princes used to wear; white and shining. See Exod. 28.39. Lev. 16.4. 1 Sam. 22.18. 2 Sam. 6.14. Gen. 41.42. Esth. 8.15. Thus also Angels appeared, Ezek. 9.2. and Mar. 16.5. Luk. 24.4. in long, white, shining garments, Act. 1.10. Rev. 15.6. Sometimes in Scripture our Savior appears clothed in red; as Esay 63.1,2,3. and Rev. 19.13. signifying thereby, that he treads the winepress of the fierceness and wrath of God for our sins; and has his garments victoriously sprinkled and stained with the blood of our spiritual enemies. He thus clothed in red, that we might be clothed in white robes, Rev. 7.9,12. and Chap. 19.13,14. This linen was so thin, that his body appeared through it, vers. 6.

{whose loins, &c.} Rev. 1.13. See Rev. 15.6.

{gold of uphaz} Where was the most precious gold, Jer. 10.9. more famous then than that of Havilah or Parvaim, Gen. 2.11,12. 2 Chron. 3.6. This Uphaz seems to be the same with Ophir, or aurea Chersonesus, as most think; whither Solomon's navy went; and Jehoshaphat's ships were bound for gold, 2 Chr. 8.18. 1 King. 9.28. and 22.48. and whereof we read, Job. 28.16. Psal. 45.9. Esay 13.9. 1 Chr. 29.4. This precious golden girdle may represent, the precious, the perfect, the willing and ready obedience of Christ to do his Father's will and service, in the redeeming of mankind, Esay 11.5. and 42.1. and 49.3,4. and Chap. 53. Phil. 2.7. Joh. 4.34. See 1 King. 18.46. 2 King. 4.29.

Verse 6. {the beryl} A precious stone of a sky color, or sea color. See Ezek. 1.16. and 10.9. and the Annotations there. The Trent Bible translates here, a chrysolite.

{of lightning} Glittering, and dazzling the eyes of a speedy presence, Mat. 24.27. and such was the Angel's countenance, Mat. 28.3. See Mar. 17.2.

{and his eyes, &c.} Rev. 1.12. and 19.12.

{his arms, &c.} Rev. 1.15. See Ezek. 1.7.

{and the voice, &c.} See Ezek. 1.24. and 43.2. Apoc. 1.10,15. Act. 2.2. By all these former resemblances, may be shadowed out several divine perfections, in Christ our Savior.

Verse 7. {alone saw} Act. 9.7. Not that his companions' eyes were struck with such blindness, as the Sodomites, Gen. 19.11. or the Syrian army, 2 King. 6.18. But that this vision was not vouchsafed to them, nor their eyes enlightened to see it; no more than the eyes of Elisha's servant were, till upon the Prophet's prayer, the Lord opened his eyes, to see the mountain full of horses and chariots of fire round about Elisha, 2 King. 6.17.

{fled to hide themselves} The wicked flee sometimes when none pursues, Prov. 28.1. But here likely, hearing suddenly that huge voice and noise, ver. 6. as Saul's company heard a voice, though not the words of him that spoke to Saul; but saw no man, but the light only, Act. 9.7. and 22.9. This struck them here into a panic fear; as 2 King. 7.7. through their inward guilt and frailty, misdeeming danger; that they sought to hide themselves, as Adam in paradise, in caves or weeds, or any such place, as might be by the riverside. This sight and flight in them served in part, for the confirmation of the truth of this vision; that this was not a thing feigned by Daniel, or formed only in his imagination; but in part witnessed by these men also.

Verse 8. {this great} This exceeding great; so much the original imports.

{no strength} Ver. 16. his spirits were dispersed and spent, his nerves and sinews enfeebled, the joints of his loins loosed, the blood running to the heart, to maintain and strengthen it, left all the other parts cold and liveless, somewhat like that, Chap. 5.6.

{my comeliness} Vigor, was changed, corrupted, gone, he was so appalled in color, and countenance, that he looked liker a dead carcass, than a living man. Such was his consternation and astonishment at the exceeding greatness of the vision, that he was fainting and swooning, and scarce life remained in him. See the like, Chap. 7.15,28. and 8.17,27. Ezek. 1.28. Hab. 3.16. Act. 9.3,4. Rev. 1.17. Esay 6.5.

Verse 9. {then was I in a deep sleep} Then I fell into a deep sleep Chap. 8.18. like that of Adam, Gen. 2.21. or of Jonas, Chap. 1.5. or that, 1 Sam. 26.12. All this was to fit him the more, by this deep humiliation, to a religious attention and docility, for the receiving of these wonderful mysteries and prophecies in this vision to be revealed to him.

Verse 10. {an hand touched me} Ver. 16,18. Chap. 8.18. and 9.21. Apoc. 1.17. See Esay 6.6,7. This seems to be the hand of the Angel Gabriel, Chap. 8.16. and 9.21. like the appearance of a man, ver. 16,18. touched him, with the hand of a man; not the hand of him, ver. 6. Hereby may be signified and symbolized the power of the Holy Ghost. See Ezek. 1.3.

{set me upon my knees} Heb. caused me to move my self upon my knees; and so set me up in part; being fallen before all along upon the ground upon his face. Thus striving it seems to rise, yet though faintness could not at the first get upright.

Verse 11. {a man greatly beloved} Ver. 19. Chap. 9.23.

{that I speak} I Gabriel.

{stand upright} Heb. stand upon thy standing: or, in thy standing. So Neh. 8.7. a second degree of his raising, and corroboration. He must stand up to hear God's Word by the Angel. See Jud. 3.20.

{for unto thee am I now sent} Thus then was an Angel, sent to tell and teach him things to come.

{I stood trembling} Not fully recovered; but as a faint man newly rising out of his sickbed, weak in his knees. Thus God when he pleases, does by degrees dispense his favors, and supports.

Verse 12. {Fear not} A third degree. He now comes from his body to his mind. Bids him put away that terror and trouble of mind wherein he was, that he might quietly and comfortably hear and understand what he had to deliver unto him. So again, ver. 19. So Mat. 28.5,10. Luk. 2.10. and 24.35. and in many other places.

{the first day} Ver. 2. the first of the three weeks. Here is God's readiness to hear prayer, Esay 65.24. and 58.9. Psal. 32.5. See Chap. 9.20.

{set thine heart} Heb. give thy heart: apply, and employ it, not formally, or perfunctorily.

{to understand} Consider, and weigh the present calamity of your people; with a desire to know what their future state shall be.

{and to chasten} Ver. 2,3. See Lev. 16.29.

{before thy God} In his sight; without all hypocrisy: in deep humiliation, with true faith, and serious repentance. To all which the Angel here gives testimony.

{thy words were heard} The words of your prayers. And those were not so much to know what should befall his people in the latter days: of that he had understood, Chap. 7. and 8. neither would he for that have been so boldly inquisitive, or so much have afflicted himself, ver. 2,3. But to ease and relieve them of their present pressure and calamity, which now in this third year of Cyrus was befallen them. And here we see the gracious effect and fruit of prayer, Psal. 65.2.

{and I am come for thy words} Sent on this ambassage to you, upon the gracious hearing of your prayers.

Verse 13. {But the Prince, &c.} By Prince, here; Romish interpreters do generally understand an Angel. And do teach, that to kingdoms and provinces, as also to every man when he is born, there are appointed by God, particular good Angels for their continual guardians: and that Satan on the other side, does appoint to them particular evil angels to watch and work for their hurt; and that these are in opposition, and fight one against another. Bold assertions upon weak grounds. And here the chief of these expositors understand by the Prince of the Kingdom of Persia, a good Angel, which they call the Tutelar Angel, and guardian of that kingdom. But then how he and Gabriel should withstand and fight against one another, they puzzle themselves, and are at a loss. Others of them understand an evil angel, that did here withstand Gabriel, and after fight against him, vers. 20. But leaving these groundless fancies, and unsafe supposals. The text fairly and directly leads us to the Prince of the kingdom of Persia, who was Cambyses, the son of Cyrus, as heathen histories do record; who in his father's absence, as was said, stopped the execution of his father's decree, and forbade the building of the Temple; being drawn thereto by those mentioned, Ezra 4.1——6. and likely not without the Devil's hand and help in it.

{withstood me} Or, stood before me; as it were, juridically. I being appointed to observe him, and his doings against your people, and to provide for, and withstand the impediments which he casts in the way, and the oppositions made by him.

{one and twenty days} Those three weeks of your mourning and chastening yourself, ver. 2,3. and this hindered me from coming to you till now, though the words of your prayers were heard and granted from the first of those days.

{but lo Michael, one of the chief Princes} Or, the first of the chief Princes; their Lord, called your Prince, vers. 21. and the great Prince, which stands for the children of your people, Chap. 12.1. Michael the Archangel, Jude ver. 9. Michael and his Angels: Rev. 12.7. This Michael here, some take to be a chief created angel. But most, for the Angel of the Covenant, Christ our Savior; that Archangel, by whose voice and proclamation the dead shall be raised, 1 Thess. 4.16. And Angels here are called Princes. See Rom. 8.38. Eph. 1.21. and 3.20. Col. 1.16.

{came to help me} Cambyses so strongly withstood, that I stood in need of this help, which is above the help of Angels, against him, to repress his further cruel counsels, and mischievous purposes, against the Jews; and to inform and enable me in this service. This does minister sound comfort to the Church in all afflictions.

{remained there} 21 days.

{with the Kings of Persia} Cambyses, and his peers, and counselors that set him on against the Jews.

Verse 14. {Now I am come} At the end of the 21 days.

{in the later days} Heb. in the sequel, or posterity of dayes. So Chap. 2.28. Gen. 49.1. Act. 2.17. Not at the end of the world, or in the days of the Gospel; But in the declination, and towards the end of their temporal state; a while before the coming of the Messiah; under whom began another age; and a spiritual state of the Church. And this is more than Daniel seems to have prayed for. God herein deals with him as he did with Ahaz, Esay 7.14.

{for yet} Besides those things which were shown you in vision, Chap. 7. and 8.

{the Vision} And prophecy; as Chap. 8.17. Esay 1.1.

{for many days} See Chap. 12.4,6——12. The days of Antiochus Epiphanes are most insisted upon, Chap. 11. which were many ages after this.

Verse 15. {I set my face, &c.} Ver. 8,9. as not able to endure the brightness of his glory; as our eye is not able to endure the brightness of the sun. After the former sweet consolations and corroborations, we may marvel at this continued dejection: But rather guess at, and conjecture, than certainly define any fresh causes or occasions of it. New ones we can hardly imagine, did intervene. But we must rest still in the former; as his own words do import, ver. 16,17.

{and I became dumb} Either of set purpose, silent; or else not able to speak: and indeed we read not that he spoke anything since the beginning of this vision. And the words he first uses, seem to tend this way, ver. 17. And sometimes astonishment, fear, shame, sorrow, yea, admiration and joy, when they are on a sudden in an excessive degree, do for a while take away the use and faculty of speech, till a man is able to recollect himself.

Verse 16. {one like, &c.} Ver. 10,18. This seems to be the same Angel Gabriel; the same that spoke to him, and was sent to him, Chap. 8.16. and 9.21. Though some understand this of the Son of God, in the appearance of man: as in that shape he often showed himself to the Patriarchs and Prophets, before his incarnation.

{touched my lips} That were dumb. Ver. 15. By this visible sign strengthening him, and enabling him for speech. See Jer. 1.9. Esay 6.7. Exod. 4.11,12. Psal. 51.15. Mat. 8.3.

{then I opened, &c.} The effect following the former sign. God's signs and Sacraments are not without their efficacy and effect in the right use of their administration and participation.

{that stood before me} This same Angel Gabriel.

{O my Lord} Thus he styles the Angel; in all humility, out of the sense of his own frailty, and the Angel's glory.

{by the Vision} Thus he excuses himself and his weakness; from the gloriousness of the vision and apparition.

{my sorrows are turned upon me} Rush and break in upon me, as the pangs of a woman in travail.

{no strength} See ver. 8. So again, ver. 17.

Verse 17. {the servant of this my Lord} Or, this servant of my Lord; that is, I your servant, so weak and worthless; and in the state which I am in. See Rev. 19.10. and 22.9.

{talk} The vision thus working on me, much less can I be able to talk.

{with this my Lord;} The glorious Angel. And much less with yonder my Lord, the Lord of Angels, him that appeared vers. 5,6. to whom the doubling of the pronoun demonstrative in the original, in the opinion of some, makes a reference.

{for as for me} Heb. and I. The nominative put absolutely.

{straightway} Since you did begin to enter, speak and talk with me.

{breath} Scarce any breath, or life; notwithstanding that touching in the former verse: an hyperbole.

Verse 18. {again} This third time touched. See ver. 16.

Verse 19. {And said} See vers. 11,12.

{Peace be unto thee} The loving and usual form of salutation and comprecation, Luk. 10.5. and 24.36. Joh. 3. ver. 14. Peace comprehending all blessings, all felicity. He should not then need to fear death, or any danger.

{be strong} Redoubled, for greater assurance, and efficacy. So Josh. 1.6,7,9,18. and 10.25. Thus the Angel, as it were, strives and wrestles to overcome Daniel's infirmity.

{I was strengthened} The power and effect of God's Word by the Angel. God by degrees lifts up his; and ministers grace and strength.

{Let my Lord speak} When God does fit and furnish; then man is willing and ready. So Esay 6.8.

Verse 20. {Knowest thou &c.?} By this interrogation, he would quicken Daniel's desire after it. See ver. 12,14.

{and now} He summarily propounds here, what he particularly declares at large in the Chapters following.

{will I return} To the King of Persia, from whom I came, ver. 13. this ambassage being performed.

{to fight} To resist Cambyses, and his plots and proceedings against the Jews; to ruin him, and that whole empire, by degrees.

{and when I am gone forth} Thence, from Persia; to call and consume the Prince of Graecia.

{Lo,} A note of attention, and admiration, to that which follows.

{the Prince of Grecia shall come} A wonder indeed, that Alexander the Great with so small an army, should come against that last mighty Persian monarch Darius Codomannus, and gain his empire. The Papists that understand here by this Prince of Grecia, an Angel, either good, or bad, may please themselves in their own dreams; and fight among themselves about their own fancies.

{Grecia} Heb. Javan. The style of Grecia; because they were of the posterity of Javan, the fourth son of Japhet, Gen. 10.2. Whence also they were called Iones. See Dan. 8.21. Joel 3.6.

Verse 21. {But I will shew thee} Before I return, ver. 20. This may have principal reference to the Seleucidae, and Lagidae, which followed after Alexander the Great, and upon whom the main body of the vision and prophecy following is spent, Chap. 11. and 12.

{in the Scripture of truth} In the decree of God; in his determinate counsel, in his mind and providence: which is likened hereto an authentic writing or record, for the certainty of its truth, to be in its time accomplished: figurative terms. See Psal. 139.16. and 149.9. Mal. 3.16.

{none that holdeth with me} Or, strengtheneth himself with me. Namely, to help me against them, the enemies of the Church. He speaks of no human help; as the case then stood.

{but Michael} Vers. 13. Christ alone stands for his Church against all the world; that neither men nor devils shall prevail against it, Psal. 2. Mat. 16.18. This is the Church's comfort and security.

{your Prince} Prince of the Jews, Chap. 9.25,26. The King, and head of his Church, and Savior of his body, Eph. 1.22,23. See Josh. 5.14. Ezek. 34.24. Act. 5.31. Apoc. 1.5. and 19.16.

CHAPTER 11

Verse 1. {Also I} These are the words, not of Daniel, but of the Angel Gabriel; who here continues his speech, and performs his promise, Chap. 10.14,21. and gives a more particular exposition of the matters of the visions, Chap. 2. and 7. and 8. So that in those visions the same nations are figured thrice over (only Babel, or the Chaldean empire left out in the last, as then at an end) and are expounded thrice; the latter exposition still the clearer: and here last of all, with the greatest clearness of all, are foretold by the Angel, the particular Kings of Persia, and of Grecia more specially, the sundry several passages of their divided kings, and their affairs one against another; as they stood in a relation to the Jews, God's people.

{in the first year of Darius the Mede} Chap. 5.31. and 6.28. and 9.1. the first year of the Persian empire.

{even I stood to confirm, &c.} In two things chiefly, viz. first to break down the Chaldean empire, so that by the Angel's assistance, the golden head was broken to pieces, Chap. 2. by the petition of the watcher, the ax was laid to the root of the tree, Chap. 4. and the Lion plucked, Chap. 7. and Belshazzar slain, Chap. 5.

Secondly, to confirm, and strengthen Darius and Cyrus (for they reigned together) to issue forth that edict and proclamation, for the return of the Jews out of the Babylonish captivity, into their own land. For, no doubt, but so great a matter, at that time, did admit of great debate. Whether, or no, to dismiss so many captives, to lose the benefit they reaped by them, to incur the danger might follow thereupon; We see how loath the King of Egypt was to let them go out of his land, Exod. Chap. 5, &c. But the Angel here confirms and strengthens Darius in this good resolution to let them go in the midst of all his hesitations and fluctuations of mind, and against all politic suggestions, and oppositions, made by any to the contrary. And thus the Angel shows the great care he had of Daniel's people in their great affairs with these monarchs, Mat. 18.10. Psal. 34.7. and 91.11. Heb. 1.14.

Verse 2. {And now} Being not only employed under God, in the management and administration of the Persian monarchy, so as may make for the use and good of the Church, but also being sent to you, as aforesaid, Chap. 10. ver. 11.14.

{will I shew thee the truth} Chap. 10.21. the propriety of the visions of the image, Ch. 2. and of the beasts Chap. 7. and 8. which then we may not expound, but according to the Angel's commentary: which stands in matters so famous, that men, out of the Church, will bring us stories most exactly agreeing with the Angel's words, That our enemies being judges, this might seem rather a history of things past, than a prophecy of such things to come so many ages after. The histories, now extant that help so much to the clear understanding of this Chapter, are Herodotus, Polybius: Zonaras, Pausanias, Xenophon, Josephus, Livius, Florus, Appian, Plutarch, Justin, Ptolomaeus, Physcon, and others. See Esay 41. vers. 22,23.

{yet three Kings in Persia} Yet besides this Darius, that was; and this Cyrus, that now is, Chap. 10.1. So is the particle yet used, Gen. 40.12. Jonas 3.4. Some reckon them thus, Cambyses, Smerdis, Magus, and Darius Hystaspis. Others take, in Cyrus; and leave out Smerdis Magus, being but a counterfeit, and therefore slain within one year.

{and the fourth shall be far richer, &c.} This is Xerxes, famously so known, for his riches in heathen stories, Justin. lib. 2. which riches Cyrus had got, Esay 45.3. and his Father Darius by levying of tributes and taxes, Esth. 10.1. whence he was called the Huckster, or Hoarder of the kingdom: like that exactor of tributes, in the 20. verse of this Chapter. Besides his own impositions laid upon so many provinces.

{and by his strength, through his riches, he shall stir up, &c.} This expedition of Xerxes, against Grecia, is very famous in heathen histories, in Herodotus, Justin, Diodorus Siculus, Paulus Orosius, Plutarch, and others; his armies huge, by land and sea; his pride monstrous; his flight shameful: whence he was called, first, the terror of Greece; and after, the scorn of Greece. Some imagine, as if this were the best monarch of Persia, and so but four in all: But it is nothing so. There were these after him, Artaxerxes Longimanus, Darius Nothus, Artaxerxes Mnemon, Darius Ochus, Darius Codomannus. But these are passed over by the Angel, as not making so much to his present purpose, nor meddling much with the affairs of the Jews, after the Temple and city of Jerusalem were once built.

Verse 3. {And a mighty King} This was above 100 years after that expedition of Xerxes; and this man was that belly of brass, Chap. 2.32. the body of the Leopard, Chap. 7.6. the notable horn of the he-goat, Chap. 8.5. Alexander the Great; here is an abridgment of his story.

{that shall rule with great dominion} Conquered the world in 6 years; was sorry there was not another world to conquer, Chap. 2.39.

{and do according to his will} Whatsoever he wished, and attempted; even beyond all human hope and expectation: and upon such successes, would needs be held and reputed a god. See Amos on Chap. 3.1.

Verse 4. {And when he shall stand up} Monarch 6 or 7 years after he had withstood and subdued the Persians, and their monarchy.

{his kingdom shall be broken} Chap. 2.44. and 8.8,21,22. See the Annotations there. Of great Alexander's death at Babylon, in the 33 year of his age, 12 of his kingdom, and 6 or 7 of his monarchy; and of the manner of his death; with some small variety therein, heathen histories do plentifully record.

{and shall be divided} First his 12 chieftains divided his empire among themselves, as administrators, and governors of it, each of his share.

{toward the four winds} Chap. 7.6. four notable ones, towards the four winds of heaven, Chap. 8.8. the rest were soon after reduced to these four kingdoms; of Antigonus, in the East; Cassander in the West; Seleucus in the North; and Ptolemy in the South. Some place Antigonus in the North, and Seleucus in the East.

{and not to his posterity} Great Alexander's posterity had them not; Philippus Aridaeus, Alexander's brother, was soon killed; Alexander's two sons, viz. Alexander by Roxane, and Hercules by Barsine, the eldest daughter of Darius Codomannus, were both poisoned by Cassander, leaving no issue; and Olympias Alexander's mother, killed by him. So his posterity was rooted out.

{nor according to his dominion} None of these four shall be anywise able to be compared in greatness and strength to Alexander's power and empire. They were far inferior, Chap. 8.22.

{plucked up} Rooted up, root and branch.

{besides those} Of great Alexander's posterity: None of them should remain to have any part of it.

Verse 5. {And the King of the south} Of the four kingdoms, that of the East, and that of the West, are hereafter no more mentioned, being the two lesser kingdoms though not reduced to the other two, and no way concerning or meddling with the people of the Jews, God's, and Daniel's people. But the other two, the kings of the North and of the South, are much mentioned, and their armies, victories, and exploits, one against another. Because the Jews and their land lay betwixt them two, and suffered very much of the one, and of the other, being challenged, conquered, and possessed, sometimes by the one, and sometimes by the other; and so torn and rent by this fourth beast which had teeth of iron, and nails of brass, devouring and breaking in pieces, and stamping the residue with his feet, Chap. 7.19. And indeed these of the North were, of all, the most cruel enemies, that very Gog and Magog, spoken of, Ezek. Chap. 38. and 39. The races of these Kings, were called, the Seleucidae in the North, from Seleucus Nicanor, or Nicanus the Conqueror, the first of them; and the Lagidae, in the South, from Ptolemy the son of Lagus, the first of that race: both of them being great Alexander's captains. The particulars concerning both races, which follow in this prophetical Chapter, though dark to the vulgar sort, not versed in the human, or heathen histories of these times, in which only the accomplishment of those prophecies is to be found, the sacred Scripture of the Old Testament ending before these times began; yet they are so generally agreed upon by all learned interpreters, old and new, of the Roman, and of the Reformed Church, as may yield thereby somewhat the better satisfaction to the common reader in this behalf. For his clearer light, we shall set down here in the beginning, the catalogue and succession of these Kings, thus; The Kings of the South, first Ptolomeus the son of Lagus, 2 Ptolomeus Philadelphus, 3 Ptolomeus Evergetes, 4 Ptolomeus Philopator, 5 Ptolomeus Epiphanes, 6 Ptolomeus Philometor. The Kings of the North, 1 Seleucus Nicanor, 2 Antiochus Soter, 3 Antiochus Theos, 4 Seleucus Callinicus, 5 Seleucus Ceraunus, 6 Antiochus Magnus, 7 Seleucus Philopator, or Soter, 8 Antiochus Epiphanes. Thus far this prophecy of the Angel to Daniel does go. And Hierome, that learned Father, is much to be regarded and followed, in his exposition of this prophecy, who had the help of divers historians, who write of these times: the names only of which authors, are left to us at this day. See the Preface of this Commentaries upon Daniel.

{King of the South} Ptolomeus the son of Lagus.

{South} Egypt, lying South from Jewry, named ver. 8,42,43.

{shall be strong} The Angel regards his strength, principally, how it touches the Jews: And so it fell out; For Ptolemy soon after he settled Egypt, came into Judea, and took Jerusalem on a sabbath day, pretending friendship, and not hostility, and carried very many captives into Egypt; as Josephus records in his Antiquities, b. 12. c. 1. He was the fifth horn, c. 7.7,20,24.

{and one of his Princes} Not of Ptolemy's Princes, though some learned men would have it so; but of great Alexander's: not Ptolemy Philadelphus, or Philopator; but Seleucus Nicanor, the first of the Seleucidae; and not his grandchild Antiochus Theos, as some would. The whole tenor and sequence of the speech will have it meant of a several kingdom. And the Angel speaking to Daniel, knew that he would help himself by the matter, in all doubtful terms. And he was to speak somewhat darkly for the Jews' safety. And this Seleucus Nicanor is the second horn.

{strong above him} This Seleucus was, at last, much stronger than the King of the South, even touching Judea. For though Ptolemy won it from Laomedon; and after recovered it from Antigonus; yet in the last conquest over Antigonus, it was agreed upon, that Seleucus should hold Syria and Judea; as his house pleaded in Polyb. book 5.

{a great dominion} Seleucus Nicanor; was the greatest, at last of all Alexander's successors. Some reckon that he had seventy-two kingdoms under him.

Verse 6. {And the end of years} About 70 after Alexander's death.

{they} The Seleucidae and Lagidae; Antiochus Theos, the son of Antiochus Soter, and grandchild of Seleucus Nicanor; and Ptolemeus Philadelphus, the son of Ptolomeus Lagides. This Ptolomeus Philadelphus was the third horn; potent king; a great lover of learning; the founder of that wonderful library, wherein were 200000 books: and among them the seventy translation, which he procured to be made.

{shall join themselves together} By marriage: Antiochus Theos, taking to wife Bernice, or Berenice, the daughter of Ptolomeus Philadelphus: so prophesied, Chap. 2.43.

{to make an agreement} Heb. rights. To keep the peace, and to end all differences, by which they were ready to go to war. This peace between the two kingdoms, was the main end of the marriage.

{but she shall not retain the power of the arm} Berenice, shall not be able to make the kingdoms cleave one to another, Chap. 2.43. But that shortly they shall come to open war.

{neither shall he stand, nor his arm} The King of the North, Antiochus Theos, who is the fourth horn, shall not stand true to himself, and his wife Berenice; but shall fall off, and lose his life soon after.

{but she shall be given up} Berenice shall lose her life.

{and they that brought her} Her friends and followers, and companions, that accompanied her out of Egypt, to her husband, and were her consorts, and attendants there in a strange land; they shall partake of her lot, and be wrapped in the same condition.

{and he that begat her} Or, he whom shee brought forth. Indeed both her father Ptolomeus Philadelphus died shortly; and also her son, by Antiochus Theos lost his life likewise.

{and he that strengthened her in these times} Every one that was her stay and support; some states about her. The histories do declare, that all these things came to pass, thus; Antiochus Theos, to embrace this marriage with Berenice, for the peace of the kingdoms, puts away his lawful wife Laodice, by whom he had two sons, Seleucus Callinicus, and another Antiochus. After some time, Antiochus Theos takes again to his first wife, Laodice; she seeing war preparing against him for it; and fearing the inconstancy of her husband, in time to come, uses then the means to poison her husband Antiochus Theos; to set up her son Callinicus to be King; and to slay Berenice and her son, and her followers and aiders.

Verse 7. {But out of a branch of her roots} Out of the stock and roots, that Berenice sprang, that is, out of the same parents.

{shall one stand up in his estate} Even her own brother, Ptolemy Evergetes, King after the decease of his Father Ptolomeus Philadelphus, being the fifth horn; He shall stand up in his estate, to revenge his sister's death, against Seleucus Callinicus.

{of the King of the North} Seleucus Callinicus.

{and shall prevail} Evergetes against Callinicus. The Trent text has here, abutetur eis; very abusively.

Verse 8. {captives into Egypt} Evergetes shall spoil Syria, Cilicia, almost all Asia, and the whole kingdom of Seleucus Callinicus; and shall carry the whole spoil of it into Egypt.

{Egypt} The name of Egypt, in a story of Alexander's successors, must needs cut off all controversy, touching the king of the North, and Magog; that none but the Seleucidae can be the men. And in a word, all the several passages of this Chapter, which do follow, are so clear in themselves, touching Antiochus Epiphanes, the Seleucidae and Lagidae; that a wonder it is, that any should dream of bringing in the Romans, and the division of it, into the Greek and Latin empire; or the Turk, or Antichrist to be meant, or minded here in these stories, which are the last and clearest expositions of the image, his legs and feet; and of the beasts, as was said on ver. 1,2.

{their gods} As many times heathen conquerors used to do. See 1 Sam. 5.1. 2 Chron. 28.23. Esay 46.1. among which were those which Cambyses, and others, had formerly carried away out of Egypt. Hieron says, out of authors then extant, in number, all were 2500. And that hence the Egyptians, being a nation given to idolatry, gave him the name of Evergetes, that is, gracious Lord; because of this bringing after, a long time, their gods back again.

{with their Princes} For hostages, and pledges of their loyalty and obedience. The Hebrew word, unvoweled, is either, idols, or else high states. That makes translators differ. And the allusion may serve to show, that idolatrous Princes, and their idols, are of much like esteem in God's account.

{precious vessels} Heb. vessels of desire. See Chap. 9.23.

{of silver and gold} Hierom says, 40000 talents of silver. See Dan. 1. ver. 2.

{continue more years} Either being secured against Callinicus; or more powerful than Callinicus. Some say, that Seleucus Callinicus was sooner killed, than Evergetes died.

Verse 9. {so the King of the South} Ptolomeus Evergetes.

{shall come into his kingdom} Shall return into his own kingdom of Egypt; as is expounded in the next words. Or, as others, shall come into the kingdom of Seleucus Ceraunus, into Syria, and shall cause himself to be crowned there, which, as King, he shall hold for many years.

{and shall return into his own land} Quietly and securely, without any let or fear of Seleucus Callinicus. A like phrase is used, Deut. 31.2. 1 Sam. 18.16. Justin. Book 27. records, that Evergetes returned into Egypt, upon occasion of sedition raised there; and that otherwise he had fully ousted Callinicus out of all Syria, if not his whole kingdom.

Verse 10. {But his sons} The sons of Seleucus Callinicus, namely, Seleucus Ceraunus, and Antiochus, surnamed afterwards the great.

{shall be stirred up} Or, shall move war: against Evergetes, to recover Syria, and what was taken by him from their father. In which expedition, as histories do record, they prevailed not, but had the worse, and Seleucus Ceraunus was slain or poisoned, in the second or third year of his reign. About which time Ptolomeus Evergetes died also; as Polybius writes, in his second and fourth books; and Apian Alexandrinus.

{and one shall certainly come and overflow} Ceraunus being dead, Antiochus Magnus succeeds; which makes the Angel, so soon change from the plural number, to the singular. This Antiochus, the sixth horn, with a sudden force, like unto an overflowing stream, shall overrun Syria and Judea, with great power, and frequent incursion, shall again get a great part of his kingdom. See Esay 8.8. the like in Sennacherib.

{and pass through} Even unto Raphiah, on the bounds of Egypt.

{then shall he return} Into his regained possessions. Or, the year following, say some, with his fresh and recruited army.

{and be stirred up} To war against Ptolomeus Philopator, the son of Evergetes, the seventh horn; called, by some, Eupator; but most generally Philopator, that is, a lover of his father; as some say, by the contrary, because he killed his parents. Though others say, that his father Evergetes, died of a disease, a natural death.

{even to his fortress} The foresaid Raphia, on the confines and frontiers of Egypt; and shall take it. Of which town, Strabo writes thus; beyond Gaza, stands Raphia, where the field was fought, between Ptolemy the fourth, and Antiochus the great. So famous God would have the Angel's remembrance, of fortress, to be.

Verse 11. {And the King of the South} Ptolomeus Philopator.

{shall come forth} In the fourth year of Antiochus the great.

{with the King of the North} Antiochus the great.

{and he} That is, Antiochus the great. Some read the words, as to understand this he, to be Ptolomeus Philopator; and yet vary not the sense.

{but the multitude} The great army of Antiochus the great. Polybius reckons the number of soldiers, on both sides; and also the manner of fight. It so fell out, at last, beyond all hope; that Philopator, with his sister Arsinoe, got so great a victory, and had such an hand over Antiochus Magnus, that if he had pursued with courage, he had not only recovered Syria, but might have spoiled him of his kingdom. Antiochus then escaped by flight, 3 Macc. 1.

{his hand} Into the hand of Ptolomeus Philopator.

Verse 12. {And when he} When Ptolomeus Philopator, has destroyed that numerous army of Antiochus the great.

{his heart shall be lifted up} As is, very usual, upon victories obtained.

{and he shall cast down ten thousands} These words may well be applied to the greatness of his victory; and his licentiousness growing thereupon; which Justin. Book 30. does note, to have been the beginning of the decay of his court. And as well applied to his pride against God, and his casting down ten thousands of the Jews, occasioned thereupon, which the third book of Maccabees, not among our apocryphal books; and Josephus in the 12 book, and 3. Chap. of his Antiquities, do set forth.

{but he shall not be strengthened by it} For Antiochus escaped his hands by flight; and after came again, and prevailed; as is declared in the verses following.

Verse 13. {For the King of the North} Antiochus Magnus.

{shall return} Having, for some time, by a league and peace between them, renewed his strength; and beginning to make less esteem of Philopator, by reason of his riotous and loose kind of living.

{a multitude} Of an army, greater than before.

{and shall certainly come} Heb. in coming he shall come: as certainly, so speedily and mightily.

{after certain years} Heb. at the end of times of years. That is, of the years of Philopator; he being now dead, by the means of Cleomenes, Polyb. 5. and his son Ptolomeus Epiphanes, being but a child of about four years old: Antiochus the great, should lay hold of that opportunity to invade, and assault him.

Verse 14. {And in those times there shall many stand up, &c.} Much sedition in Egypt; many of the young King's subjects rebelled, not enduring Agathocles, and such base governors, as his father Philopator, in his last and loose days, had set over them: many provinces, formerly subject to Egypt, then revolted: many Princes conspired and combined; Diodorus betrayed him; Antiochus Magnus joined to his aid, Philip, then King of Macedon; agreeing to divide betwixt them, the cities and provinces belonging to Egypt.

{also the robbers} Heb. the children of robbers, factious persons, open contemners of God, and robbing him of his religion; turning Egyptians, and gypsies (as we use the word) in religion, drawn thereto by Philopator in his latter days, 3 Macc.

{of thy people} The Jews. See Annotations on Chap. 9. ver. 24.

{shall exalt themselves} Shall not content themselves to be neutrals and spectators only; as formerly (Josephus, in his Antiquities, book 12. chap. 3.) But shall now be stirring and siding, and parts taking; and proudly, for the most part, join themselves to the Egyptians, against Antiochus the Great. See the third book of Maccabees.

{to establish the vision} Most expound thus; under show and pretext of religion, bragging to establish and fulfill that prophecy, Esay 19.18——25. which intends the spiritual union of Egypt with the Church in the days of the Gospel; upon this pretext many of them with Onias the Priest had fled into Egypt, had granted them, by Ptolemy, the country of Heliopolis; built themselves, a city, by the name of Onias: and a temple like to that in Jerusalem, wherein they sacrificed, and which remained till the time of Vespasian the Roman Emperor. These refractory apostates now exalted themselves in pride for Ptolemy against Antiochus. Thus Hierom, out of Josephus, in his Antiquities, book 13. cap. 6. and in his War of the Jews, book 7. c. 30. Others thus; that this vision and prophecy, being fulfilled in, and upon these, should serve to this use, to the Church, and people of God, to establish and confirm them the more, in believing the truth of the rest of the vision and prophecy.

{but they shall fall} By the revenging hand of Antiochus, in his recovering of Syria, and Judea; and in this his expedition against Egypt, prevailing against Ptolemy Epiphanes, and punishing them as rebels against him; as in the next verse.

Verse 15. {So the King of the North} Antiochus Magnus, Antiochus the Great.

{shall come} Against Ptolemy Epiphanes; the eighth horn.

{and cast up a mount} Raise up trenches and mounts, for the besieging and taking of castles, forts, and cities, in Judea, and in Egypt.

{the most fenced cities} Heb. cities of munitions.

{and the arms of the south} The armies, captains, such as Scopas, Europus, Menocles, and Damenxenus; not the whole strength and strongholds of Ptolemy in Judea, Syria, and Egypt.

{shall not withstand} Shall not be able to stand it out, and resist Antiochus Magnus. See Ezek. 31.18. The history of the accomplishment of all this, is set down by Josephus in his Antiquities, book 12. c. 3. and by Hierom likewise.

{neither his chosen people} Heb. the people of his choices: his most choice and select commanders and soldiers: as the phrase is used, of the choicest sepulchers, Gen. 23.6.

Verse 16. {But he that cometh against him} Antiochus the Great.

{and he shall stand in the glorious land} Heb. Tzebi, the land of ornament, the goodly land, that is in Judea. See cap. 8.9. and the Annotations there.

{which by his hand shall be consumed} Ruined, say some. Others thus; which by his hand shall be consummated; that is, his victories there perfected, according to his own desire; and that by the ready help of the Jews, deserting Ptolemy, and assisting him. And this better agrees with the histories of those times; as appears in Josephus his Antiquities, book 12. cap. 3. and by Antiochus Magnus his own epistle there recorded; and by Polybius in his 11 book.

Verse 17. {He shall also set his face, &c.} Antiochus Magnus shall thus enterprise against Ptolemy Epiphanes, and Egypt again, with all his force and fraud.

{and upright ones with him} Heb. or much uprightness, or, equal conditions with him; that is, say some, he shall be followed in his enterprise by many Jews, called upright ones, according to the sense of Deut. 32.15. Or, as others, with the greatest show of uprightness and integrity, with the fairest and most equal terms and conditions; yet minding hereby to circumvent Ptolemy Epiphanes. That color and specious pretext was the matrimony presently mentioned.

{thus shall he do} Attempt some hostility. But that not altogether succeeding according to his wish, he shall proceed to the mention of peace, by the motion of marriage.

{and he shall give him the daughter of women} The faire Cleopatra, his beautiful daughter; and so make Ptolemy Epiphanes his son-in-law. A like practice was that ver. 6. but with a more upright intent there.

{corrupting her} Commanding and instructing, and inveigling her by some great guile to kill her husband; that so he, under color of her right, and for her, might come to have the government of the kingdom of Egypt.

{but she shall not, &c.} Not stand to the wicked purpose and promise made by her to her father, to make away her husband, nor be for him; but shall stand on her husband's side, and be for him. See Chap. 2.43. Livy book 37.

Verse 18. {after this he shall turn his face to the Isles} Missing his purpose in Egypt; yet eager still to enlarge his dominion and renown, he shall make great preparation by sea and land, and set upon divers countries and provinces far off, and beyond the seas, both islands, and continents; as Cyprus, Phocaea, Samos, Rhodes, Colophon, Euboea, &c. and some cities of Greece, subject to, or confederate with the Romans. So in Gen. 10. the countries of Grecia, all about Hellespont, are termed. And this appears to be so in Appian, Livy, and Plutarch, Scipio.

{and shall take many} As appears to be truly verified in the heathen histories before cited.

{But a Prince} Not any particular King; but a legate, officer, or consul of the Roman commonwealth, Marcus Acilius Consul, Lucius Pretor, and Lucius Scipio, the two famous brethren.

{for his own behalf} Heb. for him; that is, for himself, or to himself, in the behalf, and to the behoof of the Roman commonwealth.

{shall cause the reproach offered by him to cease} Heb. his reproach; that is, take off, and wipe away that reproach offered by Antiochus Magnus, to the Roman commonwealth in that his naval expedition, and gaining of so many places and cities in the Midland sea, in lesser Asia and Grecia. The Romans shall recover them from him.

{without his own reproach} With honor, revenging the wrong done by Antiochus Magnus.

{he shall cause it to turn upon him} He shall not only force Antiochus Magnus to retire himself from all those places which he had taken from the Romans, and their confederates, and friends to the disgrace of the commonwealth of Rome; but shall also overcome him in a pitched battle, though Hannibal was with him, and spoil him of part of his dominions, and force him to accept of a disgraceful and reproachful peace.

Verse 19. {Then he shall turn his face toward the fort of his own land} He shall be forced to return into Syria, and shamefully to fly and shelter himself beyond Mount Taurus, and to keep himself in strongholds, without daring to wage war anymore.

{but he shall stumble, and fall, and not be found} He shall fly to Apamea, Susa, and the utmost bounding cities of his kingdom: and at last was killed in a tumult by the Elymeans, seeking to defend the Temple of Bel, which he went about sacrilegiously to rob and spoil. This was the catastrophe of that great Antiochus, the father of Antiochus Epiphanes. All these things are recorded to be thus verified, according to the Angel's predictions here, by the many human histories of those times.

Verse 20. {Then shall stand up in his estate} Shall succeed him in his kingdom. So ver. 7. and 21.

{a raiser of taxes} Heb. one that causeth an exactor to passe over: an exactor of tributes and taxations, relating likely to Heliodorus, 2 Macc. 3. sent by this man. And this is Seleucus Philopator, sometimes called Soter, the elder son of Antiochus Magnus, called here a raiser of taxes, by reason of his infamous covetousness, and cruel taxations laid upon his kingdom. And he is the ninth horn.

{but within few days} Heb. unities of dayes.

{he shall be destroyed} That is very soon after that he sent Heliodorus against the Jews, at the instigation of Simon; as appears, 2 Macc. 4.

{neither in anger} Heb. angers: not killed in battle, nor by open violence of war; but poisoned by the treachery of Heliodorus, in favor to Antiochus Epiphanes. See Annotations on Chap. 7.8,20,24.

Verse 21. {a vile person} Antiochus the younger brother of Seleucus Philopator, and son of Antiochus Magnus. This man is surnamed Epiphanes, the illustrious, per antiphrasin; opposite to that title the Angel here gives him, which is according to the truth of his conditions, and well suiting also with that other title, which others of the heathen writers gave him, Epimanes, that is, mad, or furious. So Polybius in Athenaeus, by whom his manners, qualities, and deeds, are noted to be strange and execrable. This is the 10 horn, in whom the iron of the Syrian leg does end; that little horn, and plucker away of three horns. See Chap. 7.8,24. and Chap. 8.9. On this man, his expeditions against Egypt, and his rage against the Jews, the rest of Daniel goes. For the better learning whereof, we shall premise these general notions; agreeing best in our judgments with Daniel's text, and with the truth of history answerable thereunto. We conceive that Antiochus Epiphanes beginning his reign in the 137 year of the kingdom of the Greeks, 1 Macc. 1.10. and after his gaining of the kingdom of Syria, vers. 22,23,24. of this Chapter, made four expeditions into, and against Egypt: and three several times executed his furious rage, in spoiling and bloody persecuting the Jews. His first expedition into Egypt, seems to be that intimated, 2 Mac. 4.21. compared with Chap. 5.1,11. and that in the beginning of his reign, after he had settled himself in the kingdom of Syria. His second expedition is set down, vers. 25,26,27. of this Chapter. And in his return, he executed his first furious rage against the Jews, vers. 28. and this was in the 143 year of kingdom of the Greeks, and 6 of his reign. See 1 Mac. 1.16——29. and 2 Mac. 5.1.——22. His third expedition is set down, vers. 29,30. of this Chapter, and in his return he executes his second and most outrageous fury against the Jews, in his own person, taking away the daily sacrifice, and setting up the abomination of desolation, vers. 31——39. and this was in the year, 145. and 8 of his reign: and then Mattathias, and his sons the Maccabees, began to rise and maintain wars, and obtained wondrous victories against his armies, captains, and commanders. See 1 Mac. 1.54. and Chap. 2.1,70. and Chap. 3.1——27. His fourth expedition into Egypt is set down, vers. 40,41,42,43. of this Chapter; and after his return he executes his third fit of fury against the Jews, vers. 45. himself going into Persia, and commanding his deputy Lysias to root out the Jews; and this was in the year 147. and 10. of his reign. See 1 Mac. 3.27——60. and also, Chap. 4. and 1.5. In the year, 148. and 11 of his reign, Judas Maccabeus rebuilds God's altar, and restores his true religion, 1 Mac. 4.52. and in the beginning of the year, 149. and 12 of his reign, Antiochus Epiphanes dies miserably, 1 Macc. 6.16. though the author of the second book of Maccabees put his death in the year 148. 2 Mac. 11.21,38.

{to whom they shall not give the honour of the Kingdom} The states of Syria shall not give it him, after the death of his brother. His father Antiochus Magnus had left as a pledge in Rome, for assurance of his faith, and performance of conditions, 1 Mac. 1.10. After his father's death, his brother Seleucus being King, had sent his son Demetrius to Rome to be an hostage and pledge there; in the stead of this Antiochus Epiphanes. Upon his return by the way, he procures his brother Seleucus to be poisoned, as was said; by Heliodorus, one of Seleucus his friends and favorites: and now coming to Syria, he deals, as follows.

{but he shall come in peaceably} He shall neither be created, nor crowned King; neither get the kingdom by force of arms, but come in by fraud, ver. 24. and chap. 8.24,25.

{and obtain the Kingdom by flatteries} Pretending to govern the kingdom for Demetrius the true heir, his brother's son, now an hostage at Rome; and he only, as tutor to his nephew: and after, he shall win men's hearts with presents, flatteries, and secret practices, and so abusing his nephew; and deceiving the peers and people, he shall install himself in the kingdom; principally by the means of Eumenes, and Attalus, neighboring Princes; as Appian relates in his Syrian history.

Verse 22. {And with the arms of a flood} And with strong and sudden armies, as of a great flood of waters.

{shall they be overflown from before him, & shall be broken} Those that would not give him the honor of the kingdom. Others understand this, but not so well, of Antiochus Epiphanes his first expedition against Egypt, that the Egyptians should thus be overflown and broken by him: Those arms and armies of Egypt, that formerly like an inundation had overflown Syria, should now be overflown and broken, overrun and overcome by him.

{yea also the Prince of the covenant} Shall be broken by him. Who this was, is diversely interpreted. We understand Seleucus Philopator, the brother of Antiochus, who was the author and head of a covenant between them two, for the invading of Egypt. And to that end had sent for him from Rome: and him Antiochus Epiphanes procured to be poisoned, while himself was on the way in his journey from Rome, before he entered Syria, and got the power of it into his hands. Yet others, applying it to his first expedition into Egypt, do understand it thus; that Antiochus Epiphanes having in this his first expedition overrun Egypt, and in battle by Peleusium overcome Eulaeus, and Lenaeus, two principal peers of Egypt, who managed the affairs of Egypt in the young years of the King Ptolomeus Philometor, the son of Ptolomeus Epiphanes, was thereafter drawn to a covenant with Ptol. Philometor, to become guardian as it were to Philometor, being his sister Cleopatra's son. And of this covenant making, one Tryphon a prime peer in Egypt was principal and Prince: and that afterwards Antiochus soon caused this Tryphon the Prince of this covenant to be made away, that he might with more freedom rule as he list, and do what he would. And yet there are some others, who by Prince of the Covenant, understand it of God, chap. 8.11.25. who is the Prince of his people, and joined to them by his holy covenant: and so in this verse they will have summarily comprehended Antiochus his two greatest enterprises; namely upon Egypt, and upon Judea: both which are afterwards more particularly specified.

Verse 23. {And after the league made with him} The forementioned league with his brother Seleucus Philopator, as we have said. The other understand it of the league made with his nephew, his sister Cleopatra's son, Ptolomee Philometor, King of Egypt.

{he shall work deceitfully} As his manner was, ver. 24. and chap. 8.24,25. and as after is declared, 23,24.

{for he shall come up} Into Syria, as meant here. Others, into Egypt, to Memphis the royal city, in the heart of Egypt; not as an enemy, but as a friend, and confederate, and a tutor or guardian to the young King.

{and shall become strong with a small people} Bringing with him few followers, a small train, because he will not give the Egyptians cause of suspicion, but stout men, though few; and devoted to his service; whom he placed in divers forts, and thereby made himself master of the principal holds of Egypt. But we rather apply this to his manner of gaining upon Syria; not by strength of arms; but by flatteries, and fair pretenses.

Verse 24. {He shall enter peaceably, even upon the fattest places of the Province} Or, into the peaceable or fat, &c. He shall enter into Egypt, which at that time did enjoy peace and plenty of all things; or, rather upon Syria.

{and he shall do that which his fathers have not done} He shall place garrisons in the strongholds; taking possession of the greatest part of Egypt, which his forefathers could never do. We still do rather understand this of his manner of gaining the kingdom of Syria from the right owner Demetrius, the son of his elder brother Seleucus.

{he shall scatter among them, &c.} His infinite bountifulness and prodigality to his garrisons, and soldiers, 1 Mac. 3.30. thereby to keep them the more firm unto him.

{yea and he shall forecast his devices} Heb. think his thoughts: cunningly to get and gain the rest of all the strengths of Egypt, or Syria rather.

{even for a time} All this was but for a time; even till Ptolomeus Philometor grew up in years; who then raised his strength, and freed himself and the Egyptians of all his garrison; thus they, who still understand all this of Antiochus his first expedition into Egypt. But we, with other learned interpreters, still applying this, as all the rest in this and the two former verses, to his gaining of Syria from his nephew Demetrius, conceive, that for a time he spent himself in this employment. The compassing of this business took up the first year of his reign.

Verse 25. {And he shall stir up his power} This is the second expedition of Antiochus Epiphanes against Egypt, as was said on the 21 verse, which was about the fifth year of his reign, and 142 of the kingdom of the Greeks, 1 Mac. 1.20. and undertaken upon pretense to aid and right Physcon against his brother Ptol. Philometor King of Egypt.

{King of the South} Ptolome Philometor.

{but he shall not stand} Ptolome Philometor shall not stand in battle, but be overcome by Antiochus Epiphanes. Some, as we said understand this of that former battle by Peleusium, whereof we spoke upon the last words of the 22 verse.

{for they shall forecast devices against him} Many of the states and potentates of Egypt shall betray their King, and being corrupted and bribed by Antiochus Epiphanes shall treacherously forecast, and plot and devise secretly with Antiochus against him; as is further showed in the next words.

Verse 26. {yea they that feed, &c.} His intimate familiars, favorites, and counselors shall be his overthrow. Haply mistrusting the age and experience of their young King; and fearing the craft and cruelty of Antiochus, and the danger of their own estates if Antiochus prevail, they underhand comply with him, to the destruction of their own King.

{and his army} The army of Antiochus Epiphanes.

{shall overflow} Overrun and overcome the very great and mighty army of Ptolome Philometor.

{and many shall fall——} Of the Egyptian army.

Verse 27. {And both these Kings} Of the North and South; Antiochus Epiphanes, and Ptol. Philometor.

{hearts} Heb. their hearts.

{shall be to do mischief} When they are treating of a peace, they shall intend mischief one to another.

{at one table} When they shall feast one another, and interchange mutual courtesies; yet all these shows shall be but feigned, both of them retaining their former enmities.

{but it shall not prosper} This false dissimulation and counterfeit peace will not hold.

{for yet the end shall be at the time appointed} Vers. 29. The end of that peace shall be at the time appointed by God, who has all times, and all occasions and opportunities in his hand, at his disposal. See ver. 40.

Verse 28. {Then shall he return} Antiochus Epiphanes, into Syria, after that pretended peace in the 143 of the kingdom of the Greeks, 1 Mac. 1.20. and fifth or sixth year of his reign.

{with great riches} The spoils of Egypt.

{and his heart shall be against the holy Covenant} Some understand this of that covenant and peace which he made with Ptol. Philometor. But that was a false and fraudulent covenant, as has been said. This holy covenant seems rather to relate to that which God was pleased to make with his people the Jews; as ver. 30. See Exod. 24.7,8. Deut. 5.2. and Chap. 29.1. The heart of Antiochus was against them, and their holy religion; with his dealings against Egypt; his doings against Judea still fall out. It he takes still in his way, 2 Macc. 5.1,11. 1 Macc. 1.16——24. This was his first outrage against the Jews, as was said in the Annotations on vers. 21.

{and he shall do exploits} Outrageous and bloody actions against the Jews; destroying them, sacrilegiously profaning and robbing the Temple, changing their laws and religion, and every way most furiously tyrannizing over them, 1 Mac. 1.17, &c. The spoils of the Temple and city, added to his former spoils of Egypt, so increased his riches, that in his return to Antioch, his mind was puffed up exceedingly, 2 Macc. 5.11——22. 1 Macc. 1.20——24.

Verse 29. {at the time appointed} By God, ver. 27. about two years after; the 8 of his reign, and 145 of the kingdom of the Greeks; when Ptol. Philometor, was now reconciled with his brother Physcon; and had entreated the aid and auxiliary forces of the Romans. This was his third expedition.

{south} Egypt.

{but it shall not be as the former, or as the latter} This expedition shall not prove such, so successful to him; He shall not obtain the victory, nor subdue Egypt; as in the former expedition he did, vers. 25. or in the latter he should, ver. 40. Others better understand both of the two expeditions before this.

Verse 30. {For the ships of Chittim, &c.} The fleet of the Romans, which lay in the harbors and havens of Italy, Cilicia, and Graecia, that they might the more commodiously command all the parts of the Midland sea. See Gen. 10.4. where Kittim is the third son of Javan, from whom the Grecians came: whence is that, Num. 24.24.

{shall come against him} At the suit and request of the King of Egypt, being now besieged with his mother Cleopatra, in the city of Alexandria by Antiochus Epiphanes. Many histories do record how the Senate of Rome sent legates or ambassadors to Antiochus Epiphanes to command him to raise his siege, and abstain from war against their confederate King. He answered, he would demur and deliberate thereupon. Whereupon Popilius Laenas, one of the legates, drew a circle about Antiochus Epiphanes, and required his peremptory answer before he should go out of that circle. And Antiochus Epiphanes withdrew his siege and the war. Thus Florus, Paterculus, and others.

{therefore he shall be grieved, and return} Grievously vexed to be thus imperiously dealt withal, thus overmastered, and overborne; and forced to leave his conquest of Egypt.

{and have indignation against the holy Covenant} Vers. 28. He leaving Egypt, and taking Judea in his way, as his use was, he shall turn his wrath, and pour it out, and spend it against the holy covenant. This was his second outrage against the Jews. See Annotations on vers. 21.

{so shall he do} Do it to purpose; in a most furious and outrageous manner, as is set down in the nine verses following.

{and have intelligence with them, &c.} Formerly with Jason, whom he had made high Priest in the first year of his reign, 2 Macc. 4.7——21. 1 Macc. 1.11——16. Now with Menelaus, whom he had made high Priest, removing Jason, 2 Macc. 4.23. and 5.5,6. and with other apostates; by their advice to infest the Jews.

Verse 31. {and armies shall stand on his part} That great army and power which he brought now with him out of Egypt; and a great faction of wicked Jews now joining with him. See 1 Mac. 1.43.

{and they shall pollute the sanctuary} Entering into it: touching, and taking away the holy things, instruments, and vessels of it, sacrilegiously robbing and spoiling it, 1 Mac. 1.21——25. 2 Mac. 5.15. See 2 Mac. 3. and Chap. 6.4.

{of strength} Or, the strength. Jerusalem; a place strong by situation. Or the Temple, which was the rock of the great King, Zech. 9.12. and 11.2. they shall pollute it by slaughters of men in it, 2 Mac. 5.12,13,14.

{and shall take away the daily sacrifice} Chap. 8.11. See the annotations there, and Chap. 12.11. See the like, Chap. 9.27.

{and they} The commanders and soldiers of Antiochus Epiphanes.

{shall place the abomination that maketh desolate} Or, astonisheth; Chap. 12.11. This is either the garrisons of idolatrous and abominable soldiers, that brought desolation upon the Temple and city. See 1 Mac. 5.22,25. and Chap. 6.4. and 1 Macc. 1.33——41. See the like in the times of the Romans, after our Savior's Passion, Dan. 9.27. Mat. 24.15. Or else, the image of Jupiter Olympus, 1 Mac. 1.54. 2 Mac. 6.2. Or, an idol's altar, set upon the altar of God, 1 Mac. 1.59,60. and Chap. 6. vers. 7. Because of which things, the godly Jews refusing to consent to idolatry, the Temple, and God's service were made desolate. See Annotations on vers. 11.

Verse 32. {And such as do wickedly} Apostate Jews, that did prostrate themselves to the idolatry of the heathens.

{corrupt by flatteries} Or, cause to dissemble. By gifts, promises, and allurements, he shall foster and confirm them in their apostasy and idolatry; by their examples to draw on others.

{but the people that do know their God} That profess and worship him, according to his will and word.

{shall be strong} The wicked shall apprehend them as evildoers. Such is the sense in some translations. But rather thus, shall be strong; that is, they shall show themselves constant, and persevere in his pure service.

{and do exploits} Manfully resisting, and overcoming all temptations, enduring all torments, and cruel kinds of death. Read the histories of old Eleazar, 2 Mac. 6. and of the mother, and her seven sons, 2 Mac. 7. And then rose Mattathias, and his sons the Maccabees, who did those strange exploits.

Verse 33. {and they that understand, &c.} They whom God shall lively illuminate by his Word and Spirit, shall instruct and strengthen their brethren, by their doctrine and example. Some others, understand this of a certain religious society, newly set up in those days, called Assideans, that is to say, pious, holy, understanding, and very zealous in the law of God. See 1 Mac. 2.42. and 7.13. 2 Mac. 14.6.

{yet they shall fall by, &c.} Antiochus Epiphanes, by his bloody agents, shall persecute, oppress, and slay them, both the instructors, and instructed, 1 Macc. 1.40, &c. and 1.2,3,4. Chap. and 2 Macc. 5,6,7,8. Chapters.

{many days} Many is not in the original: neither see we much warrant for it. Days, may imply a short time: and the history seems best to agree with that.

Verse 34. {They shall be holpen with a little help} Few helpers shall they have: Mattathias, and other Asmoneans, called Maccabees, shall help them, 1 Mac. 2.1,39. and 3,4,5. Chapters, 2 Mac. 8.1.

{but many shall cleave to them with flatteries} Among the Jews many, who have run themselves before into idolatry; when they shall see some enlargement by the means of the Maccabees, shall join themselves to their brethren; but dissemblingly, without any inward faith and piety; and to small advantage of their brethren.

V. 35. {And some of them of understanding} That did instruct others, vers. 33.

{shall fall} By the sword, &c. as vers. 33. in this bloody persecution and execution, by Antiochus Epiphanes, and his instruments.

{to try them} Or, by them. This is the end, why God suffers them thus to fall by their wicked enemies; as Chap. 12.10. namely, to try their faith and obedience, as gold is tried in the fire.

{and to purge} away their corruptions; as dross from the silver in the furnace; and chaff from the wheat, by the fan.

{and to make them white} as the cloth with fullers' soap. See Mal. 3.2,3. Thus God suffers it for their good, as well as for his own glory.

{even to the time of the end; because, &c.} The time determined, by the counsel of God, to put an end to these persecutions, vers. 27. which shall not last still, but shall end in a short time; as is after more explained. See Mat. 24.6.

V. 36. {And the King shall do according to his own will} Antiochus Epiphanes; as the article, here prefixed, does manifestly denote, that king spoken of before. He shall prosper in his prosecutions and purposes; things shall succeed a while, according to his wish and will. Which success, shall so puff him up with pride and arrogancy, as after follows. In this, and the three verses following, Antiochus, and his doings, may well serve our turn, as a type of that grand Antichrist and his doings, set forth by the Apostle Paul, 2 Thess. 2. and by Saint John in the Apocalypse. For that Antichrist directly imitates this proud, idolatrous, and bloody tyrant. But all that hereafter follows in the rest of the angel's prophecy, as well as that which is past, does literally, and exactly agree to Antiochus Epiphanes, and to him only, as shall after appear; and was fulfilled in him; and is limited to the time of this Antiochus, Chap. 12.7,11,12,13. And therefore to imagine, that the angel here, should abruptly break off from Antiochus Epiphanes, and take off his prophetical speech from him and the Jews, that were Daniel's people and care; and fall into a prophecy of Antichrist, and the Church under the Gospel, towards the end of the world, is a thing so inconsistent with the whole context, as forces the chief interpreters, among the Papists themselves, to forego this fancy of Antichrist, which otherwise they would willingly embrace for their own advantage, and to agree with us, in continuing the understanding and application of the text, to Antiochus Epiphanes. And so all Bellarmine's arguments, fetched out of this context of Daniel, to prove the Pope not to be Antichrist, are vain and frivolous. And much less are they to be heard, that would apply this, and that which follows, to Pompey the Great, or to Vespasian and Titus; or to Constantine the Great; or to the Turk and Ottoman family.

{above every God} And so in the latter part of the 37 vers. Not only assuming divine honors, but ascribing to himself even more than to any god, 2 Mac. 9.8,10,12. spoiling their temples; in Elemais, or Persepolis; and in Egypt, changing their rites and religion; and prescribing what service and worship, and to whom he pleased, 1 Mac. 1.41,42. & 3.29. Josephus, in his Antiquities, Book 2. Chap. 6,7.

{marvellous things against the God of gods} The true God of Israel, Esay 45.14,18,21. Exod. 18.11. Speak great words against the most High, Chap. 7.25. and stand up against the Prince of Princes, Chap. 8.25. forbidding his religion; circumcision; Sabbaths; sacrifices; defiling his temple; burning the books of the law; changing times and laws; polluting all God's worship; instituting a new religion; setting up chapels of idols, idol-altars, and abomination of desolation upon the altar. See all this accomplished, 1 Macc. 1.43–62. Josephus in his Antiq. Book 10. Chap. 14. of Wars, Book 1. Chap. 1. against Appion, Book 2.

{till the indignation be accomplished} Till God's wrath and just indignation be satisfied, in the accomplishing of those things, which he, by his decree, has determined to be done, in the visitation of his people; to destroy those open apostates, and gross hypocrites; and to try, purge, and whiten his own. Neither shall the indignation remain unaccomplished, upon Antiochus himself, when he has filled up his measure; to the full heightening of God's wrath against him,

{shall be done} Heb. is done, or hath been done. The time past is used for the future; to note out the certainty of the event.

How suitable to all, set down in this verse, Antichrist's doings should be, is set down, 2 Thes. 2.4. and how answerable thereunto, the doings of the Popes of Rome have been, is more than manifest.

V. 37. {the gods of his fathers} He shall be impious, and without any fear of God at all. The gods of his fathers and ancestors, which men naturally are addicted to follow, even those he shall disregard and despise, disdain to worship them; and by letters and edicts, disannul his own ancient religion; and bring in the idols of the Grecians, which were among the Syrians. See 1 Mac. 1.41, &c. 2 Mac. 2.5. & Chap. 9.2. And though his predecessors, his brother and father, honored much the God of Israel, and temple of Jerusalem, 2 Mac. 3.2,3. Josephus in his Antiq. book 12. chap. 3. Yet he, in the highest nature, dishonored both; as was showed before.

{nor the desire of women} Women are strong motives: and the desires and loves of women, very strong, 2 Sam. 1.26. And Antiochus had many women and wives; and among them, one a Jewess, and of much esteem with him: yet none of them, nor of their desires could prevail with him, either to desist from his impious and idolatrous designs in religion; or to suffer them to enjoy the use of their own. Some suspect his inclination to the sin against nature, to be here meant. Others, that he was a man without all natural affection, regarding neither men nor women, kith, nor kin, any ways crossing his own vile ends.

{nor regarding any God; for, &c.} See Annotations on vers. 36.

V. 38. {But in his estate} Heb. As for the Almighty God; in his seat he shall honor; yea, he shall honor a God whom, &c. Thus rather, and the meaning is instead of the true God, he shall honor the God of munitions, whom he shall set up in his strongholds, a God whom his fathers knew not.

{the god of forces} Or, Munitions. Heb. Mauzzim. This signifies, strongholds. So ver. 19. and 31. Judg. 6.26. Is not here a proper word; either for the true God, or for an idol; but a common word; as in the next verse. Jerusalem and the temple, both of them were great strengths; and the God of them, the most strong God of all, the Almighty God; though he be not here meant by Mauzzim. What Papists, and some others, fancy of the god Maozim, is frivolous.

{in his seat} In his place and stead; rather than in his estate. Yea, in God's own city and temple. See 2 Mac. 6.2. This idol he guarded with munitions, 1 Mac. 1.35,38.

{shall he honour, I say honour} This doubling the word, seems to show the angel's holy passion, at the indignity of this fact of Antiochus.

{a God whom his fathers knew not} See vers. 37. and therefore called a strange god, vers. 39. This was Jupiter Olympius; of whom, see 2 Macc. 9.2. And this was an idol of Athens, which his fathers knew not. The Syrians, and his fathers, worshipped Apollo, Diana, Atargatis, as Strabo writes in his sixteenth book of Geography. Of the ancient gods of Syria, a general mention is made, Judg. 10.6. 2 Chron. 28.23. See Lucian of the Syrian goddesses.

{with gold, &c.} With gifts and offerings of such things, according to the manner of idolaters.

V. 39. {Thus shall he do, &c.} He shall seize upon Jerusalem; and especially upon the strong city and fort of David, whereby it being well fortified, and for a garrison, and furnished with men and munition, he shall put down God's true service, and establish his own abominable idolatry in the temple, 1 Mac. 1.35,38. as if this idol were his protector, against the service of God. He shall make strong places of defense, where he shall set up his strange god. Others, translate, and expound thus, And he shall commit the munitions of strengths, or, of the most strong God, to a strange God. That is, Antiochus shall commit the city Jerusalem, that strong and fortified place, and the strong temple in it, to Jupiter Olympius, as its tutelar god. But the words bear not this so well.

{whom he shall acknowledge and increase with glory} Those whom he shall discern to acknowledge this idol, to favor his side, to comply with him in his wicked counsels and enterprises, though base wicked fellows, those apostate priests, and Gentilizing Jews, and obscure strangers; those he will advance to honors and places, to dignities and preferments; as Jason before, 2 Mac. 4.7,8. and Menelaus after, 2 Macc. 4.23,24,50. whom, for money, he made high priests, and governors of the people, 1 Maccab. 3.35,36.

{and he shall cause them to rule} Antiochus shall make those base and unworthy fellows, rulers over the people of the Jews; offices, and places of government he shall prefer them into.

{over many} The article, it, prefixed, seems to denote the many, those pious and religious worthy ones among the Jews; as chap. 9.27.

{and shall divide the land for gain} Both honors and lands, for price he shall set to sale, and distribute among his factious followers, Jews, or foreigners, 1 Mac. 3.36.

V. 40. {And at the time of the end} Determined by God. See ver. 35. about two years after his setting up of that idolatry, vers. 31,38. and two years more before his death.

{that the King of the South} Ptolomeus Philometor.

{push at him} Fight with him; as chap. 8.6,7.

{and the King of the North} Antiochus Epiphanes.

{shall come against him like a whirlwind, &c.} With great force and celerity: with armies by land and sea. See the like, Esay 17.3. This was his fourth and last expedition against Egypt. See Annotations on ver. 21.

{and shall overflow} Expel him out of his kingdom, under the color of aiding and righting Physcon the younger brother of Ptolomæus Phylometor; to whose side, Antiochus Epiphanes, for his own ends, was still addicted. Florus, book 46. Zonoras tom. Annal. 2. Justin.

V. 41. {the glorious land} Judea, ver. 45. See Chap. 8.9. and 11.16. And this is the third and last fury executed upon the Jews; as is further showed and dilated, ver. 45.

{overthrown} By the incursions of Antiochus Epiphanes, and the spoils that he shall make in this war, at his return out of Egypt.

{shall escape, &c.} He spared these, because they took his part, held on his side, and fought against the Jews and Maccabees, 1 Macc. 5. Josephus in his Antiquities, book 12. Chap. 11.

V. 42. {upon the countries} All about; the neighboring nations, none shall escape, save those, ver. 41.

{Egypt} against which he made so many expeditions.

V. 43. {over the treasures, &c.} As he was profuse in giving, ver. 24. So as greedy in getting, ver. 39. See 1 Macc. 3.28–32.

{Libyans, and the Ethiopians} A people of Africa, borderous to the Egyptians, subjects, or auxiliaries, to Ptolomy Philometor, they shall now upon the victories of Antiochus, follow his steps and service, and receive his pay. Lybia sometimes taken for the larger country of Africa, sometimes for that part next Egypt, called Cyrenica, Act. 2.10. So here the remoter parts of Lybia are called Phut, Nah. 3.9. of Phut Gen. 10.6. Ethiopia or Cush is sometimes taken for Arabia in Asia, whereof Moses' wife was, Num. 12.1. & Zerah the king, 2 Chr. 14.9. But most commonly for that beyond Egypt; and so here.

V. 44. {But tidings out of the East} Phraates the king of the Parthians, invading the east borders of the kingdom of Antiochus; as Zonaras makes mention. Some add Araxas king of Armenia.

{and out of the North} The navies of the Romans, lying in the havens of Cilicia and Cyprus: also the stirs and troubles against him in Judea, lying north from him, being now in Egypt.

{shall trouble him} 1 Macc. 3.27,31.

{therefore he shall go forth} Out of Egypt.

{with great fury} 1 Macc. 3.27,35. Full of indignation. See his like fury another time, 2 Macc. 9.4,7.

{to destroy, &c.} The Parthians and Persians, and the Jews especially, 1 Macc. 3.27,35,36,37.

V. 45. {And he shall plant} Antiochus himself, after his return out of Persia, say some, Josephus in his first book of the War of the Jews, Chap. 1, Or, Lysias, and other commanders under him, by authority from Antiochus, 1 Macc. 3.32, &c. See Annotations on ver. 21. & 41.

{palace} Appoint to settle his own court and residence there, the better to subdue and keep under the Jews. Antiochus his army did entrench itself, having the royal tent set up, for a sign of full power given to his captains, in Emmaus, near to Jerusalem, 1 Macc. 3.40. and 4.3.

{between the seas} The dead sea, and the midland sea, in the heart of Judea.

{In the glorious holy mountain} Heb. mountain of delight of holiness. Meaning Hierusalem. See ver. 41. Psal. 48.1,2. 1 Macc. 3.40. Lysias pitched in Emmaus hard by Jerusalem.

{come to his end} The end and utmost bound of his dominions, say some; that is, to Elymais, or Persepolis, a famous city of the Persians; where going about to rob the temple, and spoil the city, he was by the inhabitants forced to flee with dishonor and shame, there being none to help him, 1 Macc. 6.1–5. 2 Macc. 9.1,2. But though this story be true; yet his end here rather denotes the end of his life, which seems to be in Babylon, 1 Macc. 6.4,8,9,13,16. in the 148 or 149 year of the kingdom of the Greeks: compare 1 Macc. 6.16. with 2 Macc. 11.21,23. and his end was miserable enough, without any help, as the next words show; and the story relates, 2 Macc. 9.10,12. Thus was the horn broken without hand, Chap. 8.25.

CHAPTER 12

{And at that time} Namely, in the year 147 year of the kingdom of the Greeks, when Antiochus begun his expedition into Persia; and in his absence committed to Lysias the government of his young son Antiochus Eupator, and of all his affairs, from the river Euphrates, unto the borders of Egypt, with charge to destroy the Jews, to root out the remnant of Jerusalem, and take away the memorial of them from that place, 1 Macc. 3.31–38.

{shall Michael} At that needful time shall Christ, who is Michael, in the form of God, &c. Phil. 2.6. See Chap. 10.13. and the Annotations there.

{the great Prince, &c.} See Ezek. 34.24. Apoc. 1.5. and 12.17. and 15.3. the King of the Saints, and Chap. 17.14.16. and Chap. 19.16. Eph. 1.21.

{which standeth, &c.} Who is their captain, Josh. 5.14,15. their protector against all their enemies, Gen. 48.16. Psal. 54.7. stands up in their defense.

{thy people} The angel's continued speech to Daniel. See Chap. 9.24. and the Annotations there. The Jews then, Daniel's people must necessarily be meant here, and their trouble; and so what follows is all meant of them, and not of the Church of Christ among the Gentiles under the Gospel, towards the end of the world.

{a time of trouble, such, &c.} Never the like cruel and general persecution for religion and conscience, since there was a nation, through the whole state and story of the nation of the Jews, to and till that same time of Antiochus Epiphanes. And this one speech also might have kept up the right understanding of Daniel, and kept us close to those times, and people of the Jews, and withheld us from drawing men beyond Christ, for these troublous times and stories.

{thy people shall be delivered} By Judas Maccabeus, and others. The pronouncing of the Jews' deliverance out of these troubles, still makes the foresaid cause the plainer; That these words, and so all the rest of the angel's speech, as plainly appears, ver. 7,10,11,12. are bounded within the limits of the time and story of Antiochus Epiphanes. And withal we see, that his people's extremity in troubles, Christ takes as his best opportunity and season, for his working their deliverance. And this temporal deliverance of God's people mentioned here, through his much mercy is carried on in after ages, and promoted by several degrees, till it receive its full and final accomplishment in and by Christ's second coming.

{every one that shall be found written in the book} Of God's decree for this deliverance aforesaid. This metaphor of writing in a book, we first meet withal in Moses, Exod. 32.32 where it is called God's book, and of his writing. Afterwards in David, Psa. 69.28. In the New Testament, Paul calls it the Book of life, Phil. 4.3. And so our Savior, Apoc. 3.5. and Chap. 22.19. and the angel, Apoc. 17.8. and St. John, Apoc. 20.12.15, who also calls it the Book of Life of the Lamb, Apoc. 13.7. the Lamb's book of life, Apoc. 21.27 See Ezek. 13.9. These said places and passages have relation to God's eternal decree of election, and to those persons that are so elected. And these here mentioned in this text may seem to be some of that number. Deliverance they shall have, either temporal, or spiritual.

V. 2. {And many of them that sleep, &c.} The meaning of the whole verse seems to be this, That notwithstanding that deliverance formerly promised, yet it shall come to pass, that many of the elect shall then be slain in that persecution of Antiochus, and sleep in the dust of the earth; their enemies meanwhile living and triumphing: and that therefore that deliverance is not to be taken as commensurate, and bounded only within the narrow limits of this transitory life, but to be extended to the consideration of eternity: And so though many of the elect should be slain in that persecution; and so in mercy taken out of the miseries of this life: yet the time shall come, even the time of the general resurrection of all men, when these shall awake out of the sleep of death, to everlasting life; and their persecuting enemies, notwithstanding their flourishing and triumphing estate in the short time of this life, shall then awake to shame and everlasting contempt. See Heb. 11.35. 2 Macc. 14.46.

{many} All the dead shall arise again, many, sometimes signifies all; as Rom. 5.19. Here many does distribute them all into two sorts, two multitudes, two ranks, as our Savior does, Mat. 25.33, &c. The Hebrew accent set upon the word רבים many, so singles it out, as shows it is equally to be referred to both members of the distribution following, Joh. 5.28,29.

{that sleep, &c.} A description of death, usual in Scripture. The soul lives in the sleep of death; as it does in the sleep of the body in this life.

{shall awake} Out of that sleep; shall rise, and live again, Job 14.12. Esay 26.19.

{some to shame} See Esay 66.24. Rom. 9.21.

V. 3. {And they shall be wise} Or, teachers, pointing specially at those, Chap. 11.33,35. such as were in Matthias, Judas Maccabees, Eleazar the old man, and valiant martyr, and others: and generally the true believers who in this life are lightened by the Holy Spirit, shall enjoy the light of glory in the kingdom of heaven.

{shall shine, &c.} See Mat. 13.43. and Chap. 17.2. Judg. 5.31. The glory of heaven is here laid out in shining terms; a taste whereof Daniel felt in the glory of the angel Gabriel, that was before him now; and in that glorious vision, Chap. 10. See 1 Cor. 15.41.

{that turn away, &c.} Heb. and they that justify the many; that is, that by their teaching the truth, bring the excellent ones, or elect of God, to true faith, which only justifies and sanctifies in newness of life. See 1 Tim. 4.16. James 5.19,20. And yet these words point still more specially to those, Chap. 11.33,35. There are degrees of glory in heaven.

{many} The article affixed shows some reference to those many, Chap. 9.27. and Chap. 11.39. where this article is prefixed likewise.

V. 4. {But thou, O Daniel, shut up, &c.} The use and clear understanding of this prophecy is, not for this present time, or age, ver. 9. but for that time which is ordained by God, for the fulfilling and accomplishing thereof. See Chap. 8.26. and the Annotations there. In that prophecy, Elam, and Madai, and Javan were named. Here they are so plainly described, that any learned heathen would tell rightly what kingdoms must be meant; See also the Annotations on chap. 8.1. These secrets then of heaven which are concredited to Daniel's trust in this divine prophecy, he must write them in a book: he must keep them as a most precious treasure. Shut and seal them up for the use, and benefit, and comfort of God's people in those after ages, and needful times, 300 years yet to come, to the time of Antiochus Epiphanes, and hide them from others, for whose sakes they were not revealed, and who would make no good use of them, but abuse them rather. See Mat. 7.6. See Apoc. 10.4. John is bid not to seal up his prophecy, Apoc. 22.10. because some part thereof was presently to take place.

{even to the time of the end} The time appointed of God for the fulfilling of those prophecies; when God shall prove by the event, that he has not foreshowed these things in vain.

{many shall run to and, &c.} That is, though there be few now that are careful, as you are, of the future state of the Church, and therefore will little mind these prophecies for the present, and are unworthy to whom they should be revealed; yet the time will come, when many will run after this knowledge, and seek to and fro up and down for it, and will increase and abound therein. So that Daniel should not grieve for the present shutting and sealing up of such divine and profitable prophecies; for when the matters shall break out, even in the time of Antiochus Epiphanes, yet then the Church should remain in the midst of that bloody persecution, and horrible devastation: and many then should run, read, search with all diligence after these things; as appears they did in the books of the Maccabees. And in the event and issue, they will gain by God's Spirit, full knowledge of these things which are obscurely foretold. See Esay 29.18. Jer. 23.20.

V. 5. {there stood other two} Other two angels; besides Gabriel, Chap. 8.16. & 9.21. & 10.10. who hitherto has revealed all these prophecies to Daniel, being sent to that end: and besides him also that was clothed in linen, who sent Gabriel, Chap. 10.5,11. that is, Christ our Savior. So as, the greatness of these matters is here set forth by the attendance of the angels, who desire to look into them; as 1 Pet. 1.12. and also the certainty of them, by the number of witnesses that do testify them, Deut. 17.6. and Chap. 19.15.

{the one on this side, &c.} On all sides, from all parts, the angels are ready to do service to the Church, and to learn of Christ, what may make for the good and comfort of it.

{bank} Heb. lip.

{of the river} Tigris or Hiddekel. See Annotations on chap. 10.4. and on Chap. 8.16.

V. 6. {And one said} One of the two. Whether of them; or whether both, either together, or the one after the other, is not certain. No doubt, they both had the same mind and desire, were both one to this point.

{to the man clothed in linen} To Christ. He is that Palmoni, the numberer and revealer of secrets. See Chap. 10.5. and Chap. 8.13. and the Annotations on both places. See Rev. 10.1.

{which was upon, &c.} Or, from above. See Chap. 8.16.

{How long, &c.} See 1 Pet. 1.12. Exod. 25.20. Ephes. 3.10. So Chap. 8.13. See Apoc. 6.10. The angels understanding of these future miseries of the Church, in a sympathy and fellow-feeling of them, do desire to know the end and termination of them. Much more should we take thus to heart the miseries, and the state of the Church, Psal. 137. and 122. and 87.7.

{these wonders!} Of these admirable predictions, and strange accidents which shall befall the Church. The angels admire them; though they cannot comprehend the reasons of them.

V. 7. {And I heard} Daniel heard both the question and the answer. Both were made chiefly for Daniel's sake, and the Church's behoof.

{the man} Christ, 1 Tim. 2.5. Rom. 5.15. 1 Cor. 15.21,47. as a forerunner of his incarnation in the fullness of time.

{clothed in linen} The attire here shows his priestly office. See Chap. 10.5. and the Annotations there. He is a sacrificer holy, and higher than the heavens.

{the waters of the river} Psal. 93.4. And this answers to Job's speech, that God treadeth upon the high waves of the Sea, Job. 9.8. See Dan. 8.16. and 12.6.

{held up his right hand, &c.} Rev. 10.2. an angel stands with his right foot upon the sea, and his left foot on the earth: and swears, lifting up his hand to heaven, vers. 5,6. and the right hand is commonly used in the gesture and ceremony of an oath. See Gen. 14.22. Deut. 32.40. Here both hands are lifted up, held towards heaven; it may be, because of the two angels, one on each side of him.

{swore by him that liveth for ever} Apoc. 10.6. By him alone we must swear, the God of truth, that knows our hearts, and all things, and can revenge a lie, Zeph. 1.5. Heb. 6.16. See Matth. 5.34,35,36. and Chap. 23.16–23 and Deut. 32.40.

{for a time, times, and an half} Or, part: after those three years, and 10 days, Chap. 7.25. See the Annotations, there. There was just that time from the building of that abominable altar, and abolishing of God's worship, and changing it into the heathenish worship of idols, till and to the restoring of God's true worship and service by Judas Maccabeus, 1 Mac. 1.54. with Chap. 4.52. See Rev. 12.14. See Annotations Chap. 8.14. and 7.25.

{and when he, &c.} When God shall scatter the power of Antiochus, that infests the holy people, the Jews. Others thus, When Antiochus Epiphanes shall have brought the Jews to extremity, then God shall miraculously relieve them, Chap. 11.34.

{all these things shall be finished} The grievous calamity and persecution ended; and the deliverance of the Church afforded.

V. 8. {I understood not} Daniel ingenuously confesses, that he heard the answer; but understood not the secret of these times, distinguished in this manner; what they were, and when they should begin. He heard it in general terms; but understood it not, so particularly, and plainly, so distinctly, and fully, as he fain would, and desired to do. And indeed, these matters were to be spoken in such sort, as that until the age of their execution, the particulars should not be more evident. The trial of the faithful required that; who else for that time would have withdrawn themselves.

{O, my Lord,} He inquires of Christ, as the angel did and not of them.

{what shall be the end of these things?} His ignorance makes him renew and repeat the question. Such was his holy desire after these things. So 1 Pet. 1.10,11. He a little varies the question, yet in words, rather than in substance, asking not when and how long, but, what shall be the end of these things? what kind of end those wondrous troubles, and this deliverance should have?

V. 9. {And he said} Christ said; the man clothed in linen, ver. 6,7.

{Go thy way, Daniel} Surcease, forbear, be contented with this revelation, with that answer, it is enough; inquire no further, demand no more concerning these things, the further knowledge whereof is reserved to its proper time, and belongs neither to you, nor to the age wherein you live, ver. 13. See Act. 1.6,7. Knowledge, and the revelation of it, has its several steps, measures, and gradations. And we must not be overcurious, to be wise above what is written; but wise to sobriety, 1 Cor. 4.6. Rom. 12.3.

{for the words} That is, the things. Words in the Hebrew, is usually taken for things: and the Hebrew expression here is, these words.

{are closed up and sealed} Barred up, hid, involved in some obscurities and perplexities; not so plainly and perfectly to be understood, as you do wish, ver. 4.

{till the time of the end} Till that time be come which is prefixed by God, for the ending, fulfilling, and accomplishing of these things. The event is the clearest interpreter of prophecies. Then are they fully, and clearly, certainly, and perfectly known.

V. 10. {Many shall be purified, &c.} Chap. 11.35. See the Annotations there. This is a recapitulation of that prophecy concerning the calamities of that persecution by Antiochus Epiphanes. And here is the good end and use of it to God's children, thrice told.

{but the wicked shall do wickedly} The wicked Jews, like reprobate silver, shall not be bettered in the furnace of those afflictions; but the worse by them, as Jer. 6.28,29,30. They shall yield to those fiery trials and temptations, and be overcome by them. Yea, and many out of the height of their wickedness shall willingly comply with Antiochus Epiphanes in all his wicked and idolatrous abominations. See Chap. 11.32,34. 1 Mac. 1.11–16. and Ver. 43, and 52. 2 Macc. 4.9–16. See Rev. 22.11.

{and none of the wicked shall understand} The profane apostates will not understand God's work in those times of persecution, nor attend to these prophecies, nor draw any benefit of instruction or consolation from them. See Psal. 28.5. & 92.5,6,7. They shall understand nothing because they are blinded.

{but the wise shall understand} Those, ver. 3. and Chap. 11.33. They shall mark, observe, and understand well God's work in those times, and these prophecies and predictions fulfilled in them; neither shall they be drawn away with the error of the wicked. See Hos. 14.9. Psal. 107.43.

V. 11. {And from the time} In the close here, Christ does favorably condescend to some further designation of the time, so much insisted upon; and to parcel out, and particularize the same more than formerly he did. So that Daniel's desire and inquiry is in part satisfied, and not altogether repulsed; as that repulse, Act. 1.7.

{that the daily sacrifice shall be taken away} Whereof, see Chap. 8.11,12,13,14. and Chap. 11.31. See also that, Chap. 9.27.

{and the abomination that maketh desolate set up} Heb. to set up the abomination that maketh desolate, or astonisheth, Chap. 11.31. and 8.13. See the annotations there. This time was the 145 year, 9 month, 15 day of the kingdom of the Greeks, 1 Mac. 1.54. & 4.52. That abomination, Chap. 9.27. is another.

{there shall be 1290 days} That is, three years, six months, and fifteen days, from the time formerly mentioned in this verse; which extend to six months, and five days, after the rebuilding of God's altar, and restoring of his true worship and service in, Vers. 7. At this period of time, likely, some notable mercy was afforded them, not mentioned in Scripture. But the books of Maccabees do declare many singular victories afforded the Jews after the rebuilding of God's altar; over all their neighboring enemies. See 1 Mac. 5. chapter throughout: and as some relate, a singular victory over Antiochus himself: as also Antiochus his kind of repentance for his wrongs done to the Jews; together with a vow of his own conversion to Judaism; and of granting them the free exercise of God's true worship, and of honoring them, the temple, and their religion, sundry ways: as we may read at large, 2 Mac. 9.13–28. See 2 Mac. 11. and it seems at the end of this time, Judas Maccabeus had prosperous success against the Ammonites, with their captain Timotheus.

V. 12. {Blessed is he} Much happier shall his condition be.

{that cometh to the 1335 days} That is, 45 days after the former. For then Antiochus Epiphanes died, 1 Mac. 6.16. 2 Mac. 9.28. though the very month and day of his death be not expressed in that history. And so the Jews were fully freed from the fear of him.

His last vows and promises, if they had been known to them, yet they could not have confided in the words of such a man. But his death made all sure. Nor after did his race, and successors get dominion over them. Thus we have four terms set concerning the persecution of Antiochus, 1. 2300 days, Chap. 8.14. which makes 6 years, 3 months, and 20 days. This ends before the sanctuary was defiled. 2. a time, two times, and a part of times, Chap. 7.25. & 12.7. that is, three years, and ten days, during the which, the daily sacrifice was discontinued. 3. Here is one time of 1290 days, which ended at such time as religion was fully restored after the purgation of the temple. 4. 1335. which ended at the death of Antiochus.

V. 13. {But go thou thy way} Go on in the way and course of your life that yet remains, content with this my revelation: look for no more visions, but rest in this. That which God had yet further to reveal for the comfort of his church, he would reserve for other times. As Ezra, Zachary, Haggie, Malachy, were raised up afterwards. God would adorn his temple at the reedifying thereof with some prophetical visions.

{till the end be} The end of your life: prepare for it, to end it comfortably. It cannot be far off, you are now so old.

{and thou shalt rest} In peace; free from these calamities, and from the miseries of this life, Apoc. 14.13.

{and stand in thy lot at the end of the days} That is, stand still in that lot of prosperity and honor, mentioned, Chap. 6.28. till, and at the end of your days. Others thus; you shall rest, in your grave; and stand up, at the general resurrection of the dead, in your lot, of celestial inheritances, and heavenly glory; prepared and allotted to you and other prophets, at the end of the world, for the days of eternity. See Psal. 1.5. 2 Tim. 4.8. Every one then has his lot; not all the same measure of glory.