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There is a God in heaven who reveals secrets For I take ברם, berem, here for the adversative particle. He opposes therefore the revelation of God to the conjectures and interpretations of the Magi, since all human sciences are included, so to speak, within their own bounds and bolts. Daniel, therefore, says that the matter requires the singular gift of the Holy Spirit. The same God also who revealed the king’ dream to Daniel, distributes to each of us ability and skill according to his own pleasure. Whence does it arise that some are remarkable for quickness and others for stupidity and sloth? — that some become proficients in human arts and learning, and others remain utterly ignorant, unless God shews, by this variety, how by his power and will the minds of men become enlightened or remain blunt and stupid? As the Almighty is the supreme origin of all intelligence in the world, What Daniel here says is not generally true; and this contrast, unless we come to particulars, is either cold or superfluous. We understand, therefore, why he said in the former verse that the Magi and Astrologers could not explain the king’ dream, since the Almighty had raised King Nebuchadnezzar above the common level for the purpose of explaining futurity to him through his dream.
There is then a God in heaven who reveals secrets; he shews to king Nebuchadnezzar what will come to pass. He confirms what I have said, that the king was utterly unable to comprehend the meaning of his own dream. It often happens that men’ minds move hither and thither, and thus make clever guesses; but Daniel excludes all human media, and speaks of the dream as proceeding directly from God. He adds, what shall happen at the end or extremity of the days We may inquire what he means by the word “” Interpreters think this ought to be referred to the advent of Christ; but they do not explain why this word signifies Christ’ advent. There is no obscurity in the phrase; “the end of the days” signifies the advent of Christ, because it was a kind of renewal to the world. Most. truly, indeed, the world is still in the same state of agitation as it was when Christ was manifest in the flesh; but, as we shall afterwards see, Christ came for the very purpose of renovating the world, and since his Gospel is a kind of perfection of all things, we are said to be “ the last days.” Daniel compares the whole period preceding Christ’ advent with this extremity of the days. God therefore wished to shew the king of Babylon what should occur after one monarchy had destroyed another, and also that there should be an end of those changes whenever Christ’ kingdom should arrive. At present I touch but briefly on this point, since more must; be said upon it by and bye.
This, says he, is the dream and vision of thy head upon thy couch It may seem absurd for Daniel here to profess to explain to the king the nature of his dream and its interpretation, and yet to put in something else. But, as he will add nothing out of place, we ought not to question the propriety of his saying, this was the king’ vision and his dream; for his object was to rouse the king the more urgently to attend to both the dream and its interpretation. Here we must; take notice how the Prophet persists in this, with the view of persuading the king that God was the author of the dream about. which he inquired of Daniel; for the words would be entirely thrown away unless men were thoroughly persuaded that the explanation given proceeded from God. For many in the present day will hear willingly enough what may be said about the Gospel, but they are not inwardly touched by it, and then all they hear vanishes away and immediately escapes them. Hence reverence is the principle of true and solid understanding. Thus Daniel does not abruptly bring forward either the explanation or the narration of the dream, but prepares the proud king to listen, by shewing him that he neither dreamt at, random nor in accordance with his own thoughts, but was divinely instructed and admonished concerning hidden events. It now follows,-