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Shcalogical  I'cmiuavtj, 

BS  485  .0168  1847  v. 22 
Calvin,  Jean,  1509-1564. 
Commentaries  . . . 


COMMENTARIES 


ON 


THE  PROPHET  DANIEL. 


VOL  1. 


THE  CALVIN  TRANSLATION  SOCIETY. 


INSTITITED    IX    MAT  MDC'CCXIIII. 


FOE  PUBLICATION  OF  TRANSLATIONS  OF  THE  WORKS  OF  JOHN  CALVIN. 

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COMMENTARIES 


ox  THE 


BOOK  OF  THE  PROPHET  DANIEL 


BY  JOHN  CALYIN. 


NOW  FIRST   TRANSLATED  FROM  THE  ORIGINAL  LATIN,  AN«>  COLLATED 

WITH    THE    FRENCH    VERSION,    WITH    DISSERTATIONS,    NEW 

TRANSLATION  OF  THE  TEXT,  AND  COPIOUS  INDICES, 

BY  THOMAS  MYERS,  M.A., 

VICAR  OP  SHEEIFF-nUTTOM,  YORKSniRK.  » 


VOLUxME  FIRST. 


E  D  I  N  B  U  R  G  H  : 
PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 

M.DCCC.LII. 


[©ntrrpi)  at  ^tattonevs'  l^all,] 


KDINBURGH:    PP.INTIiD  BV  T.  CONSTABLE,  PRINTER  TO  HER  MAJESIY. 


PEIHCETOIT 


thfologioal/ 


TRANSLATOR'S  PREFACE. 


The  Prophecies  op  Daniel  are  among  tlie  most  remarkable 
Predictions  of  the  Elder  Covenant.  They  are  not  confined 
within  either  a  limited  time  or  a  contracted  space.  They 
relate  to  the  destinies  of  mig-hty  Empires,  and  stretch  for- 
ward into  eras  still  hidden  in  the  bosom  of  the  future.  The 
period  of  their  delivery  was  a  remarkable  one  in  the  history 
of  our  race.  The  Assyrian  hero  had  long  ago  swept  away 
the  Ten  Tribes  from  the  land  of  their  fathers,  and  he  in  his 
turn  had  bowed  his  head  in  death,  leaving  magnificent  me- 
morials of  his  greatness  in  colossal  palaces  and  gigantic 
sculptui'es.  The  Son  of  the  renowned  Sardanapalus,  the 
worshipper  of  Assarac  and  Beltis,  had  already  inscribed  his 
name  and  exploits  on  those  swarthy  obelisks  and  enormous 
bulls  which  have  lately  risen  from  the  grave  of  centuries. 
The  glory  of  Nineveh  had  passed  away,  to  be  restored  again 
in  these  our  days  by  the  marvellous  excavations  at  Koyunjik, 
Khorsabad,  and  Nimroud.  Another  capital  had  arisen  on 
the  banks  of  the  Euphrates,  destined  to  surpass  the  ancient 
splendour  of  its  ruined  predecessor  on  the  banks  of  the  Tigris. 
The  Avoi'shipper  of  the  eagle-headed  Nisroch — a  mighty 
leader  of  the  Chaldean  hordes — had  arisen,  and  gathering  his 
armies  from  their  mountain  homes,  had  made  the  palaces 
and  halls  of  Nineveh  a  desert,  had  marched  southwards 
against  the  reigning  Pharaoh  of  Egypt — had  encountered 
him  at  Carchemish — hurried  on  to  the  Holy  City,  and 
carried  away  with  him  to  his  f;ivourite  capital  the  rebellious 


VI  TRANSLATOR  S  PREFACE. 

people  of  tlie  Lord.  Among  them  was  a  cajitive  of  no  ordi- 
nary note.  He  was  at  that  time  a  child,  yet  he  lived  to  see 
this  descendant  of  the  hardy  Chasdira  grow  great  in  power 
and  fame — to  hear  the  tale  of  the  fall  of  Tyre,  and  "  the 
daughter  of  the  Zidonians,''  and  of  the  triumph  over  Pha- 
raoh HoPHRA,  whom  modern  researches  have  discovered  in 
the  twenty-sixth  dynasty  of  Egypt's  kings.  At  length  the 
haughty  conqueror  returns,  and  dreams  mysteriously.  This 
forgotten  prisoner  becomes  the  only  interpreter  of  wondrous 
visions  of  Empires  about  to  arise  and  spread  over  distant 
centuries.  The  dreamer  is  at  length  gathered  to  his  fathers : 
yet  the  interpreter  lives  on  through  the  reign  of  the  grand- 
son, and  explains  a  mysterious  writing  on  the  palace  wall, 
amidst  revelry  which  ends  in  the  city's  overthrow.  Cyrus 
and  his  Persians,  Darius  and  his  Modes  rise  rapidly  to  power, 
and  the  Prophet  rises  with  them — till  envy  throws  the  aged 
Seer  into  a  lion's  den.  But  he  perishes  not  till  he  has  seen 
visions  of  the  future  history  of  mankind.  The  triumphs  of 
Persia  and  Macedon  are  revealed — the  division  of  Alex- 
ander's Empire — the  wars  of  his  successors — the  wide-spread 
dominion  of  Rome — the  overthrow  of  the  Sacred  Sanctuary  by 
Titus — and  the  Coming  of  Messiah  to  regenerate  and  to  rule 
the  world  when  the  seventy  weeks  were  accomplished. 

The  Roll  of  the  Book,  containing  all  these  surprising  an- 
nouncements, has  naturally  excited  the  attention  of  the 
Scholars  and  Divines  of  all  ages.  Among  the  voluminous 
Comments  of  the  laborious  Calvin,  none  will  be  received  by 
the  British  public  with  more  heartfelt  interest  than  his  Lec- 
tures UPON  Daniel.  The  various  illustrations  of  Daniel 
and  the  Apocalypse  with  which  the  press  has  always  teemed, 
display  the  hold  which  these  Divine  Oracles  have  taken  of 
the  public  mind.  Various  theories  of  interpretation  have 
been  warmly  and  even  bitterly  discussed.  The  Praterist, 
and  the  Futurist,  the  German  Neologian,  and  tlie  American 
Divine,  have  each  written  boldly  and  copiously ;  and  the 
public  of  Christendom  have  read  with  avidity,  because  they 
have  been  taught  that  these  predictions  come  home  to  onr 
own  times,  and  to  our  modern  controversies.  Abstruse  argu- 
ments and  historical  discussions  liave  been  rendered  popular, 


TRANSLATOR  S  PREFACE,  VU 

through  the  expectation  of  seeing  either  Pope  or  Turk,  or, 
perhaps,  the  Saracen  in  the  wilful  king,  and  the  little 
HORN.  If  Napoleon  the  First,  or  Napoleon  the  Second,  if  an 
Emperor  of  Russia,  or  a  Pacha  of  Egypt,  can  be  discovered 
in  the  King  of  the  South,  pushing  at  the  King  of  the  North 
— then  the  deep  significance  of  the  Propliecy  to  us  is  at  once 
acknowledged,  and  the  intensity  of  its  brightness  descends 
directly  upon  our  own  generation.  If  the  "  twelve  hundred 
and  ninety  Days "  of  the  twelfth  Chapter  be  really  years, 
then  the  blessing  of  waiting  till  "  The  Time  of  The  End  " 
seems  to  be  upon  us,  since  the  French  Revolution,  and  the 
waning  of  the  Turkish  sway,  and  the  Conquests  of  Britain 
in  the  East,  are  then  foretold  in  these  "  words ''  which  have 
hitherto  been  "  closed  up  and  sealed.'' 

Whether  any  of  these  theories  be  true  or  false,  they  have 
exercised  a  mighty  power  over  the  imaginations  of  modern 
AVriters  on  Prophecy,  and  have  so  attracted  the  minds  of 
Theologians  to  the  subject,  as  to  give  force  to  the  inquiry. 
What  was  Calvin's  view  of  these  stirring  scenes  ?  Without 
anticipating  liis  Comments,  it  may  be  replied,  that  he  dis- 
poses of  the  important  question  in  a  few  lines.  "  In  numeris 
non  sum  Pythagoricus,"  is  the  expression  of  both  his  wisdom 
and  his  modesty.  In  attempting,  however,  a  solution  of 
these  great  problems  in  Prophecy,  the  opinions  of  the  Re- 
formers are  most  important,  and  among  them  all  none  stands 
higher  as  a  deep  and  original  thinker  than  the  Author  of 
these  Explanatory  Lectures.  It  is  enough  for  this  our  Pre- 
face to  remark,  that  the  bare  possibility  of  the  contents  of 
this  Book  corning  home  to  the  daily  politics  of  Europe  and 
the  East,  adds  a  charm  and  a  zest  to  the  following  pages, 
which  no  infirmity  in  the  Commentator  can  destroy. 

In  these  Introductory  Remarks,  we  shall  allude  to  the 
present  state  of  opinion  respecting  the  Genuineness  and 
Authenticity  of  the  Book  itself,  touching  upon  some  of  the 
conjectures  advanced  since  Calvin's  time  to  the  present,  and 
adverting  to  the  scepticism  of  German  Neology,  and  the 
bold  speculations  of  the  amiable  Arnold.  In  confutation  of 
all  Infidel  Objections,  we  shall  next  give  a  general  sketch  of 


Vni  TRANSLATOR  S  PREFACE, 

the  History  of  Assyria  and  Babylon,  as  it  has  been  lately 
disentombed  by  the  labours  of  MM.  Botta  and  Layard,  and 
rescued  from  the  intricacies  of  the  Cuneiform  Inscriptions 
by  HiNCKS  and  Rawlinson.  By  these  means,  the  Nimroud 
Obelisk  in  the  British  Museum — the  palatial  chambers  of 
Khorsabad  and  Koyunjik — tlie  Winged  Bull  of  Persepolis 
— the  statue  of  Cyrus  at  Moorghab — and  the  magnificent 
sculpture  of  Darius  at  Behistun — all  become  vocal  proofs 
of  the  trutlifulness  of  Daniel's  predictions.  A  visit  to  the 
East  India  House  in  London  will  make  us  acquainted  ^vith 
the  Standard  Inscription  of  Nebuchadnezzar,  containing  a 
list  of  "  all  the  temples  built  by  the  king  in  the  different 
towns  and  cities  of  Babylonia,  naming  the  particular  gods 
and  goddesses  to  whom  the  shrines  were  dedicated:^  a 
journey  from  Baghdad  to  the  Bir's  Nimroud,  would  shew  us 
every  ruin  to  be  of  the  age  of  Nebuchadnezzar  :"  the  testi- 
mony of  experience  is  liere  decisive.  "  I  have  examined  the 
bricks  in  situ,"  says  Major  Bawlinson,  "  belonging,  perhaps, 
to  an  hundred  towns  and  cities  within  this  area  of  about 
100  miles  in  length,  and  tliirtv  or  fortv  in  breadth,  and  I 
never  found  any  other  legend  than  that  of  Nebuchadnezzar, 
the  son  of  Nabopalassar,  king  of  Babylon."^  These  interest- 
ing researches  into  the  times  of  Daniel  will  be  followed  by 
some  criticism  on  the  book  of  Daniel.  Here  we  might  en- 
large to  an  overwhelming  extent,  but  ^\Q  are  necessarily 
compelled  to  confine  our  remarks  to  Calvin's  method  of 
interpreting  these  marvellous  Prophecies.  It  will  next  be 
desirable  to  point  out  how  succeeding  Commentators  have 
differed  from  our  Reformer,  while  Ave  must  leave  the  reader 
to  form  his  own  opinion  of  his  merits  when  he  has  compared 
his  views  with  those  of  his  successors.  We  shall  present  him, 
however,  with  sufiicient  data  for  making  this  comparison, 
and  by  references  to  some  modern  Writers  of  eminence  ;  and 
by  short  epitomes  of  their  leading  arguments,  we  hope  to 
render  this  edition  of  these  celebrated  Lectures  as  instruc- 
tive and  as  interesting  as  the  limit  of  our  space  will  allow. 

'  Major  (now  Colonel)  Rawlinson's  Commentary  on  the  Cuneiform  In- 
scriptions of  Babylonia  and  Assyria,  p.  78. 
»  P.  76,  Ibid.  " 


TRANSLATOR S  PREFACE.  IX 


AUTHENTICITY  OF  THE  BOOK  OF  DANIEL. 

The  third  century  of  Christianity  had  scarcely  com- 
menced, when  the  Authenticity  of  this  Book  was  fiercely 
assailed  by  the  vigorous  scepticism  of  Porphyry  ;  and  it 
would  be  totally  unnecessary  to  allude  to  so  distant  an  op- 
ponent, had  not  his  arguments  been  reproduced  by  the  later 
scholars  of  Germany,  and  adopted  by  one  of  our  noble  spirits, 
whom  in  many  things  we  delight  to  honour.  Although  the 
Jews  admitted  this  Book  into  their  Hagiographa,  and  our 
Lord  referred  to  its  contents  when  predicting  Jerusalem's 
overthrow,  jet  these  self-sufficient  critics  of  our  day  have  re- 
peated the  heathen  objection  whicli  Jerome  so  elaborately 
refuted.  If  we  inquire  into  the  reason  for  the  revival  of  such 
obsolete  scepticism,  we  shall  find  it  in  the  pride  of  that  carnal 
mind  which  will  not  bow  down  submissively  to  the  miracu- 
lous dealings  of  the  Almighty.  The  Prophecies  concerning 
the  times  of  the  Seleucida)  and  the  Lagida?  are  found  to  be 
exceedingly  precise  and  minute :  hence  it  is  argued,  "  they 
are  no  prophecies  at  all — they  are  History  dressed  in  the 
garb  of  Prophecy,  written  l^y  some  pseudo-Daniel  living  dur- 
ing their  supposed  fulfilment."  The  Sacred  words  of  Holy 
Writ  become  thus  branded  with  imposture  :  the  testimony 
of  the  Jews  and  of  our  Lord  to  the  integrity  of  the  Sacred 
Canon  is  set  aside,  and  the  simple  trust  of  the  Christian 
Church  both  before  and  since  the  Reformation  is  asserted  to 
be  a  baseless  delusion.  The  judgment  and  labours  of  Sir 
Isaac  Newton,  the  chronological  acumen  of  Faber  and  Hales, 
are  nothing  but  "  the  foolishness  of  the  wise,"  because  Ber- 
tholdt  and  Bleek,  De  Wette  and  Kirms,  have  repeated 
the  cry  "  vaticinia  post  eventiwi !"  And  why  this  eagerness 
to  degrade  this  Book  to  a  fabulous  compilation  of  the  Mac- 
caba?an  times?  Simply  because  its  reception  as  the  Word 
of  God  would  overthrow  the  favourite  theories  of  the  Ra- 
tionalists respecting  The  Old  Testament.  A¥c  cannot  uu  1  jr- 
take  to  reply  to  such  objections  in  detail ;  we  can  only  fur- 
nish the  reader  with  a  few  references  to  those  Writers  bv 
whom  they  have  been  both  propagated  and  refuted.     We 


X  translator's  preface. 


shall  first  indicate  and  label  the  poison.  The  prooemium 
of  RosENMULLER  furnishcs  us  with  a  succinct  abstract  of 
the  assertions  of  Eichiiorn  in  his  Einleit.  in  das  A.  T.^  of 
Bertholdt  in  his  Histor.  krit.  Einleit,^  of  Bleek  in  his 
Theolog.  Zeitschr.,^  and  of  Griesinger  in  his  Heue  ansicht 
der  auffatze  im  Btiche  Daniel.^  The  antidote  to  these  con- 
jectures is  contained  in  Havernick's  article  on  Daniel,  in 
KiTTo's  Cyclopaedia  of  Biblical  Literature,  and  also  in  his 
valuable  "  New  Critical  Commentary  on  the  Book  of 
Daniel."' 

Professor  Hengstenberg^  of  Berlin  has  ably  refuted  the 
Neologian  objections  of  his  predecessors :  the  American 
reader  will  find  tlie  subject  ably  treated  in  the  Biblical  Re- 
pertory of  Philadelphia  •/  and  the  English  student  may  ob- 
tain an  abstract  of  the  points  in  dispute  from  the  elaborate 
"  Introduction"  of  Hartwell  Horne.^  The  various  theories 
of  these  Neologists  imply  that  the  Book  was  written  during 
the  Maccabsean  period,  by  one  or  more  authors  who  invented 
the  earlier  portions  by  mingling  fable  Avith  history  in  inex- 
tricable confusion,  and  by  throwing  around  the  history  of 
their  own  age  the  garb  of  prophetic  romance  !  The  recei5tion 
of  any  such  hypothesis  would  so  completely  nullify  the  whole 
of  Calvin's  Exposition,  that  we  feel  absolved  from  the  neces- 
sity of  entering  into  details.  No  disciple  of  this  school  will 
even  condescend  to  peruse  these  Lectures.  It  is  enough 
for  us  to  know,  that  these  unworthy  successors  of  the  early 
German  Reformers  have  been  met  with  ability  and  research 
by  LuDERAVALD,  Staudlin,  Jahn,  Lack,  and  Steudel.  The 
unbelief  of  a  Semler,  a  Michaelis,  and  a  Corrodi,  will  seem 
to  the  follower  of  Calvin  the  offspring  of  an  unsanctified 
reason  which  has  never  been  trained  in  reverential  homage 
to  the  inspired  Word.  The  keenness  of  this  perverse  criti- 
cism has  attempted  to  explain  away  two  important  facts  ; 
first,  that  Ezekiel  mentions  Daniel  as  alive  in  his  day,  and 
as  a  model   of  piety   and    wisdom,   (ch.   xiv,    20,  and  eh. 

'  Pt.  iii.  §  615.  (J— 4th  edit.  "-  P.  1563.  &c. 

'  Pt.  iii.  p.  241,  &c.  '  P.  12,  &c. 

■■'  f  laniburg,  1838  :  an  excellent  treatise,  in  German. 

•^  Die  Authentie  das  Daniel,  X;c.     Berlin,  1831,  8vo. 

'  Vol.  iv.  X.S.,  pp.  51,  &c.         s  Vol.  iv.  p.  205,  &c.     Edit.  Sth. 


TRANSLATOR  S  PREFACE.  XI 

xxviii.  3/)  and  secondly,  that  the  Ccinon  of  the  Hebrew 
Scriptures  was  finally  closed  before  the  times  of  the  Macca- 
basan  warriors.  Havernick  also  treats  with  the  greatest 
erudition  the  linguistic  character  of  the  Book  as  a  decisive 
proof  of  its  authenticity.  He  reminds  us  that  the  Hebrew 
language  had  ceased  to  be  spoken  by  the  Jews  long  before 
the  reigns  of  the  SeleucidsD,  that  the  Aramaean  was  then  the 
vernacular  tongue,  and  j^et  still  there  is  a  difference  be- 
tween the  Aramaean  of  Daniel  and  the  late  Chaldee  Para- 
phrasts  of  the  Old  Testament.  Oriental  scholars  have  pi'o- 
nounced  this  testimony  to  be  decisive.  Interesting  as  his 
illustrations  are,  the  numerous  subjects  which  demand  our 
immediate  notice  will  only  admit  of  our  referring  the  reader 
to  the  Professor's  "  New  Critical  Commentary  on  the  Book 
of  Daniel.''^ 

Happily  there  exists  a  strong  conservative  protection 
against  the  injury  arising  from  such  speculations.  They  are 
perfectly  harmless  to  us  when  locked  up  in  the  obscurity  of 
a  foreign  language  and  of  a  forbidding  theology.  But  it 
grieves  the  Christian  mind  to  find  a  writer  worthy  of  being- 
classed  among  the  boldest  of  Reformers  giving  the  sanction 
of  his  authority  to  such  baseless  extravagancies.  There  are 
many  points  of  similarity  between  the  characters  of  Arnold 
and  Calvin.  Both  were  remarkable  for  an  unswerving  con- 
stancy in  upholding  all  they  felt  to  be  right,  and  in  resisting 
all  they  knew  to  be  wrong.  Both  were  untiring  in  their 
industry,  and  marvellously  successful  in  impressing  the  young 
with  the  stamp  of  their  own  mental  vigour.  Agreeing  in 
their  manful  protest  against  the  impostures  of  priestcraft, 
they  differed  widely  respecting  the  Book  of  Daniel,  Our 
modern  interpreter,  in  a  letter  to  a  friend,^  writes  as  follows 
concerning  "  the  latter  chapters  of  Daniel,  which,  if  genuine, 
would  be  a  clear  exception  to  my  canon  of  interpretation,  as 
there  can  be  no  reasonable  spiritual  meaning  made  out  of 

'  Bleek,  De  Wctte,  and  Kirms,  suppose  some  more  ancient  Daniel  to 
be  intended.     See  Rosen.  Proa>m.,p.  6. 

"'  The  title  is  Neue  critische  untersuchungen  ubcr  das  Bucli  Daniel. 
Hamburg,  1888,  pp.  104. 

^  See  the  Life  and  Correspondence  of  the  late  Dr.  Arnold  of  liugby, 
vol.  ii.  p.  191,  edit.  2nd.     P.  195,  edit.  oth. 


Xll  TRANSLATORS  PREFACE. 

The  Kings  of  the  North  and  South.  But  I  have  long  thought 
that  the  greater  part  of  the  Book  of  Daniel  is  most  certainly 
a  very  late  work,  of  the  time  of  the  Maccahees  ;  and  the  pi'C- 
tendcd  Prophecy  about  the  Kings  of  Grecia  and  Persia,  and 
of  the  North  and  South,  is  mere  history,  like  the  poetical 
propliecies  in  Virgil  and  elsewhere.  In  fact,  you  can  trace 
distinctly  the  date  when  it  was  written,  because  the  events 
up  to  the  date  are  given  with  historical  minuteness,  totally 
unlike  the  character  of  real  prophecy,  and  beyond  that  date 
all  is  imaginary/'  It  is  not  difficult  to  detect  the  leading 
fallacy  of  this  passage  in  the  phrase  "  my  canon  of  interpre- 
tation." This  original  thinker,  with  a  pertinacity  equal  to 
that  of  Calvin,  had  adopted  his  own  method  of  explaining- 
Prophecy,  and  determined  at  all  hazards  to  uphold  it.  As 
the  writings  of  this  accomplished  scholar  have  been  very 
widely  diffused,  it  will  be  useful  to  notice  the  arguments 
which  ho  has  employed.  His  "  Sermons  on  Prophecy  "  con- 
tain the  dangerous  theory,  which  has  been  fully  and  satisfac- 
torily answered  by  Birks  in  his  chapter  on  "  The  Historical 
Reality  of  Prophecy."^ 

Dr.  Arnold's  statements  are  as  follow :  Sacred  Prophecy 
is  not  an  anticipation  of  History.  For  History  deals  with 
particular  nations,  times,  places,  and  persons.  But  Prophecy 
cannot  do  this,  or  it  would  alter  the  very  conditions  of  human- 
ity. It  deals  only  with  general  principles,  good  and  evil, 
truth  and  falsehood,  God  and  his  enemy.  It  is  the  voice  of 
God  announcing  the  issue  of  the  great  struggle  between  good 
and  evil.  Prophecy  then,  on  this  view,  cannot  be  fulfilled 
literally  in  the  persons  and  nations  mentioned  in  its  language, 
it  can  only  be  fulfilled  in  the  person  of  Christ.  Thus,  every 
part  is  said  to  have  a  double  sense,  "  one  Historical,  compre- 
hended by  the  Prophet  and  his  own  generation,  in  all  its 
poetic  features,  but  never  fulfilled  answerably  to  the  mag- 
nificence of  its  language,  because  that  was  inspired  by  a 
higher  object :  the  other  Spiritual,  the  proper  form  of  which 

'  Chap.  XX.  of"  The  two  later  Visions  of  Daniel  historically  explained." 
The  Editor  strongly  recommends  all  the  works  of  Mr.  Birks  on  prophecy; 
though  he  differs  in  opinion  on  some  points  of  interest,  he  is  deeply  im- 
pressed hy  their  solid  learning  and  their  chastened  piety. 


TRANSLATOR  S  PREFACK.  XIU 

neitlier  the  Prophet  nor  his  contemporaries  knew,  but  ful- 
filled adequately  in  Christ,  and  his  promises  to  his  people  as 
judgment  on  his  enemies."     "  It  is  History  which  deals  with 
the  Twelve  Tribes  of  Israel ;  but  the  Israel  of  Prophecy  are 
God's  Israel  really  and  truly,  who  Avalk  with  him  ftiithfully, 
and  abide  with  him  to  the  end/'     Twice  the  Prophecies  have 
failed  of  their  fulfilment,  first  in  the  circumcised  and  then 
in  the  baptized  Church.     "  The  Christian  Israel  does  not 
answer  more  worthily  to  the  expectations  of  Prophecy  than 
Israel  after  theflesh.    Again  have  the  people  whom  he  brought 
out  of  Egypt  corrupted  themselves  :"  and  hence  Predictions 
relating  to  the  happiness  of  the  Church,  both  before  and  since 
the  times  of  the  Messiah,  have  signally  and  necessaril}^  failed. 
We  cannot  undertake  the  refutation  of  this  general  theory,  we 
must  refer  the  reader  to  the  satisfactory  arguments  of  Birks. 
We  can  only  quote  his  clear  exposition  of  the  manner  in  which 
the  Visions  of  Daniel  confute  these  crude  speculations: — "  In- 
stead of  a  mere  glimpse  of  the  sure  triumph  of  goodness  at 
the  last,  we  have  most  numerous  details  of  the  steps  of  Provi- 
dence which  lead  to  that  blessed  consummation.      The  seven 
years'  madness  of  Nebuchadnezzar,  and  his  restoration  to  the 
throne  ;  the  fate  of  Belshazzar,  and  the  conquests  of  the 
Medes  and  Persians  ;  the  rise  of  the  Second  Empire,  the 
earlier  dignity  of  the  Medes,  and  the  later  pre-eminence  of 
the  Persians  over  them  ;  the  victories  of  Cyrus  westward  in 
Lydia,  northward  in  Armenia,  and  southward  in  Babylon  ; 
the  unrivalled  greatness  of  his  Empire,  and  the  exactions  on 
the  subject  provinces  ;  the  three  successors  of  Cyrus,  Cam- 
BYSES,  Smerdis,  and  Darius  ;  the  accession  of  XiiIRXES,  and 
the  vast  armament  he  led  against  Greece,  are  all  predicted 
within  the  time  of  tiie  two  earlier  Empires.     In  the  time  of 
tlie  Third  Kingdom  a  fuller  variety  of  details  is  given.    The 
mighty  exploits  of  Alexander,  his  total  conquest  of  Persia, 
the  rapidity  of  his  course,  his  uncontrolled  dominion,  his 
sudden  death  in  the  height  of  his  power,  the  fourfold  divi- 
sion of  his  kingdom,  and  the  extinction  of  his  posterity  ;  the 
prosperous  reign  of  tlie  first  Ptolemy,  and  of  the  great  Se- 
LEUCus,  with  the  superior  power  of  the  latter  before  his  death  ; 
the  reign  of  Philadelphus,  and  the  marriage  of  Berenice 


XIV  TRANSLATOR  S  PREFACE. 

Ills  daughter  with  Antiociius  Tkeus  ;  the  murder  of  Anti- 
ocHUS  and  Berenice  and  their  infant  son  by  Laodice  ;  the 
vengeance  taken  Ly  Euergetes,  brother  of  Berenice,  on  his 
accession  to  the  throne  ;  his  conquest  of  Seleucia,  the  fortress 
of  Syria,  and  the  idol  gods  which  he  carried  into  Egypt ; 
tlie  earlier  death  of  Callinicus  ;  the  preparations  of  his 
sons,  Seleucus,  Ceraunus,  and  Antigciius  the  Great,  for  war 
with  Egypt,  are  all  distinctly  set  before  us.  Then  follows 
the  history  of  Antiochus.  His  sole  reign  after  his  brother's 
death,  his  eastern  conquests  and  recovery  of  Seleucia  ;  the 
strength  of  the  two  rival  armies,  and  the  Egyptian  victory 
at  Rapliia  ;  the  pride  of  Ptolemy  Philopater  and  his  par- 
tial conquests,  with  the  weakness  of  his  profligate  reign  ; 
tlie  return  of  Antiochus  with  added  strength  after  an  inter- 
val of  years,  and  with  the  riches  of  the  East ;  his  victories 
in  Judea  and  the  capture  of  Sidon  ;  the  overthrow  of  the 
Egyptian  forces  at  Panium,  the  honour  shewn  by  Antiochus 
to  the  Temple,  and  liis  care  for  its  completion  and  beauty  ; 
his  treaty  with  Egypt,  the  marriage  of  his  daughter  Cleo- 
patra with  Ptolemy  Philometor,  and  defection  from  her 
father's  cause  ;  his  invasion  of  the  Isles  of  Greece  ;  his  rude 
repulse  by  the  Roman  Consul,  and  the  reproach  of  tribute 
which  came  upon  him  through  his  defeat ;  his  return  to 
Antioch  and  speedy  death,  are  all  described  in  regular  order. 
Then  follow  the  reigns  of  Seleucus  and  Antiochus  Epiphanes, 
given  with  an  equal  fulness  of  j)rophetic  detail,  and  close  the 
narrative  of  the  Third  Empire.  Even  in  the  time  of  the 
Fourth  and  last  Kingdom,  though  more  remote  from  the 
days  of  the  Prophet,  the  events  predicted  are  not  few.  We 
find  there,  distinctly  revealed,  the  iron  strength  of  the  Ro- 
mans, their  gradual  subjugation  of  otlier  powers,  tlieir  fierce 
and  warlike  nature,  their  cruel  and  devouring  conquests,  the 
stealthy  policy  of  their  empire,  and  its  gradual  advance  in 
the  direction  of  the  East,  southward  and  eastward  towards 
the  land  of  Israel,  till  it  had  cast  down  the  noblest  Kings, 
and  firmly  ingrafted  its  new  dominion  on  the  stock  of  the 
Greek  Empire.  We  have  next  described  its  oppression  of 
the  Jews,  the  overthrow^  of  their  City  and  Sanctuary  by 
Titus,  the  Abomination  of  Desolation  in  the  Holv  Place, 


TRANSLATOR  S  PREFACE.  XV 

and  their  arrogant  pride  in  standing  up  against  Messiah,  tlie 
Prince  of  princes."^ 

If  the  latter  portion  of  these  predictions  were  really  writ- 
ten previously  to  the  events,  they  must  be  inspired  ;  and  if 
a  writer  of  the  Maccabsean  period  could  thus  accurately  pre- 
dict the  Conquests  of  Rome  in  the  East,  the  whole  question 
is  decided  :  there  is  no  reason  whatever  why  the  events  of 
the  Second  and  Third  Empires  should  not  have  been  fore- 
told as  clearly  as  those  of  the  Fourth.  Thus  the  very  exist- 
ence of  the  Book  before  the  Jewish  Canon  was  closed  is  a 
fact  which  proves  all  that  is  required.  These  Visions  then 
become  "  the  voice  of  Him  who  sees  the  end  from  the  begin- 
ning, and  pronounces  in  his  secret  council,  even  on  the  des- 
tiny of  the  falling  sj)arrow.  They  are  designed  to  stoop  to 
the  earthly  estate  of  the  Church,  while  they  exalt  her 
hopes  to  the  glory  that  shall  be  revealed.  .  .  .  They  range 
through  everlasting  ages  ;  but  they  let  fall  in  passing  a 
bi'ight  gleam  of  light  that  discovers  to  us  the  ass's  colt,  tied 
at  the  meeting  of  their  ways,  on  which  the  Lord  of  glory  was 
to  ride  into  Jerusalem.  .  .  .  Every  step  in  the  long  vista 
of  prtparation  lies  before  them,  from  the  seven  months'  reign 
of  Smerdis  and  the  marriage  of  Berenice  with  Antiochus, 
(ch.  xi.  2-6,)  to  the  seven  months'  burial  of  (corpses)  in 
days  to  come  in  the  land  of  Israel,  and  the  marriage  supper 
of  the  Lamb.  .  .  .  They  touch,  as  with  an  enchanter's 
wand,  the  perj)lexed  and  tangled  skein  of  human  history, 
and  it  becomes  a  woof  of  curious  and  costly  workmanship, 
that  bespeaks  the  skill  of  its  Divine  Artificer  :  an  outer 
hanging,  embroidered  by  heavenly  wisdom,  for  that  glorious 
tabernacle  in  which  the  God  of  heaven  will  reveal  himself 
lor  ever. 

THE  DIVINES  OF  GERMANY. 

Throughout  this  Preface  and  the  subsequent  Disserta- 
tions the  reader  will  find  frequent  reference  to  the  Divines  of 
Germany.     Some  of  these  have  proposed  explanations  of  our 

'  "  The  two  later  Visions  of  Daniel,"  p.  357.         "  Birks.  p.  359. 


XVI  TRANSLATOR  S  PREFACE. 

Prophet  which  appear  to  tlie  English  readerso  manifestly  erro- 
neous, that  he  may  fancy  we  have  spent  too  much  space  in  con- 
futing them.  But  he  who  would  keep  pace  with  the  Theologi- 
cal Investigations  of  the  day,  may  derive  improvement  from 
perusing  the  hypothesis  of  Bertholdt  and  De  Wette,  and  re- 
joice that  they  have  elicited  the  able  replies  of  Havernick 
and  Hengstenberg.  In  truth,  the  reader  of  Daniel  must  put 
aside  for  a  while  the  laudable  prejudices  which  he  has  been 
taught  to  cherish  from  his  earliest  days,  and  descend  into 
the  arena  where  the  contest  is  fiercest, — whether  our  Projihet 
was  contemporary  with  Nebuchadnezzar  or  Antiochus.  To 
many  the  question  itself  is  startling,  and  that  we  may  be 
prepared  to  meet  it,  thoroughly  furnished  with  available 
armory,  let  us  glance  over  the  wide  field  of  Continental 
Rationalism  as  far  as  it  concerns  the  Authenticity  of  Daniel. 
The  system  under  review  is  a  melancholy  oif-shoot  from 
the  teaching  of  Luther  and  his  intrepid  followers.  They 
led  men  away  from  form,  and  ceremony,  and  imposture, 
to  rely  upon  one  Book  as  their  Rule  of  Faith  and  Duty. 
They  did  more — they  sifted  the  chaff  from  the  wheat,  and 
by  discarding  the  Apocrypha,  placed  before  the  eager  atten- 
tion of  mankind  the  pure  word  of  heaven.  Luther  and 
Calvin  held  verv  distinct  ideas  about  Revelation  and  Justi- 
fication,  and  enforced  very  boldly  their  views  of  the  only 
Books  which  were  written  by  the  penmanship  of  the  Al- 
mighty. Theirs  was  a  work  of  purification  and  of  recon- 
struction on  the  assertion  of  the  existence  of  a  Divine  Reve- 
lation, of  its  being  contained  in  the  Old  and  New  Testaments, 
and  of  these  documents  being  the  only  Inspired  Records  of 
what  we  are  to  believe,  and  how  we  are  to  live.  In  pi-o- 
cess  of  time,  each  Book  became  the  subject  of  separate  study 
— its  history,  its  criticisiy,  and  its  preservation  Avere  respec- 
tively examined  with  intense  eagerness — and  a  vast  amount 
of  information  was  collected,  which  was  totally  unkown  to 
the  Early  Reformers.  It  soon  became  ai^j^arent  that  the 
Reformed  Churches  were  living  under  a  totally  difierent  state 
of  things  from  that  described  in  the  Old  Testament.  The 
events,  for  instance,  of  this  Book  of  Daniel  all  seemed  so 
mingled   and  so   intertwined;  the   ordinary  occurrences  of 


TRANSLATOR  S  PREFACE.  XVU 

eveiy-day  life  are  so  interlaced  with  marvellous  dreams 
and  visions,  and  the  conduct  and  passions  of  monarchs  seem 
so  singularly  controlled  by  an  unseen  Mind,  that  the  question 
occurs.  Is  all  this  literally  true  ?  Did  it  all  actually  come 
to  pass  exactly  as  it  is  recorded  ?  Or,  Is  it  allegorical,  or  a 
historical  romance,  or  only  partially  inspired  by  Jehovah, 
and  tinged  in  its  style  and  diction  with  the  natural  exagge- 
ration of  Oriental  imagery  ?  Such  inquiries  shew  us  how 
the  mind  seeks  to  fathom  the  mysteries  of  what  is  oifered  to 
its  veneration,  and  have  led  to  the  conclusion,  that  the  Sa- 
cred Books  of  the  Hebrews  are  not  all  pure  revelation,  but 
that  they  contain  it  amidst  much  extraneous  matter.^  The 
writers  to  whom  we  refer  have  ever  since  the  sixteenth  cen- 
tury been  attempting  to  define  how  much  of  the  Hebrew 
Scriptures  is  the  pure  and  spiritual  Revelation  of  the  Divine 
Mind  to  us,  and  how  much  is  the  unavoidable  impurity  of 
the  channel  through  which  it  has  been  conveyed.  With  the 
names  of  some  later  critics,  the  modern  Theologian  is  fami- 
liar. Gesenius,  Wegscheider,  and  Rohr,  yet  retain  a  power- 
ful influence  over  the  minds  of  later  students,  while  Schultz 
at  Breslau,  Gieseler  at  Gottingen,  Allmann  at  Heidelberg, 
Bretschneider  at  Gotha,  De  Wette — lately  deceased — at 
Basle,  Hare  at  Jena,  and  Wiener  at  Leipsic,  are  writers 
who  worship  irreverently  at  the  shrine  of  human  reason, 
and  either  qualify  or  deny  the  Inspiration  of  Revelation. 

FALSE  SYSTEMS  OF  SCRIPTURE  EXPOSITION. 

An  important  change  was  necessarily  made  on  the  minds 
of  the  successors  of  the  Reformers,  by  the  more  general 
spread  of  Classical  Literature,  and  a  far  better  acquaintance 
yviih  Hebrew  philology.  Here,  we  must  allow,  that  some  of 
the  disciples  of  Luther  and  Calvin  were  better  furnished 
for  the  work  of  Interpretation  than  their  more  Christian- 
minded  masters.  Ernesti,  the  learned  philologer  of  Leipsic, 
in  1761  laid  down  "  The  Laws  of  a  wise  Interpretation,"  and 
has  ever  since  been  considered  as  the  founder  of  a  scholar- 

*  See  ToUner's  Die  heilige  Eingelmnd  der  heiligen  Schrift.  Linden, 
1771,  quoted  in  Am.  Saintes'  Hist.  Rat.,  1849. 

VOL.  I.  B 


XVIIl  TKANSLATOR  S  PREFACE. 

like  system  of  Scriptural  Exposition.  His  principles  are 
now  universally  admitted,  viz.,  that  we  must  make  use  of 
history  and  philology  of  the  views  of  the  period  at  which 
each  Book  was  written,  and  of  all  those  ajipliances  which 
improved  scholarship  has  provided  in  the  case  of  the  Classi- 
cal Authors  of  Greece  and  Rome.  Every  attentive  reader 
of  German  Theology  must  perceive,  that  too  many  of  their 
celebrated  Critics  have  rested  in  this  outward  appeal  to 
mere  reason  and  research.  Semler  and  Tittmann,  Mi- 
CHAELis  and  Henke,  have  pursued  this  system  of  accommo- 
dation so  far,  that  they  have  destroyed  the  very  spirit  and 
essence  of  a  Divine  Revelation.  In  the  Prophets,  and  espe- 
cially in  Daniel,  whom  Semler  includes  among  the  doubt- 
ful Books,  there  is  a  spiritual  meaning  only  to  be  compre- 
hended by  the  moral  and  religious  faculties  ;  and  except  this 
spirit  be  elicited,  the  merely  outward  form  of  prophetic  dic- 
tion can  effect  no  religious  result.  Let  Rohr  and  Paulus 
sneer  as  they  please,  at  the  mysticism  and  pietism  of  the 
Evangelic  Reformers,  we  must  still  contend,  that  without  a 
spirituality  similar  to  theirs,  all  comments  are  essentially 
lifeless  and  profitless  to  the  soul  of  man.  They  may  display 
erudition,  but  they  will  not  aid  the  spirit  which  hungers 
and  thirsts  after  righteousness  on  its  way  towards  heaven. 

Every  student  who  desires  to  become  familiar  with  these 
discussions,  may  consult  with  advantage  the  Dissertations  of 
Hengstenberg,  who  has  written  fully  and  ably  on  The  Gen- 
uineness of  our  Prophet.  He  has  sketched,  historically,  the 
attacks  which  have  been  made,  and  has  answered  every 
possible  objection.  The  impurity  of  the  Hebrew,  the  words 
supposed  to  be  Greek,  the  silence  of  Sirach,  the  disrespect 
shewn  by  the  Jews,  and  the  position  in  the  Canon  of  Scrip- 
tm-e,  are  all  ably  discussed.  The  miracles  have  been  called 
"  profuse  in  number  and  aimless  in  purpose  ;'■"  historical 
errors  have  been  asserted,  and  statements  called  contradic- 
tory, or  suspicious,  or  improbable  ;  many  ideas  and  usages 
have  been  said  to  belong  to  later  times.  These  and  similar 
arguments  are  used  to  shew  the  Book  to  be  the  production 
of  the  times  of  Antiochus  Epiphanes,  but  they  have  been 
fully  treated  by  this  orthodox  Professor  at  Berlin.     He  dis- 


TRANSLATOR  S  PKEFACE.  XIX 

cusses  most  ably,  and  with  the  most  laborious  erudition, 
those  marvellous  Prophecies  of  this  Sacred  Book,  which  have 
necessarily  provoked  a  host  of  assailants.  He  reminds  us 
that  in  the  earliest  ages,  Porphyry  devoted  his  twelfth  book 
to  the  assault  upon  this  ProiDliet,  and  that  we  are  indebted  to 
Jerome  for  a  knowledge  of  his  objections  as  well  as  for  their 
refutation.  He  asserted  that  the  Book  was  composed  during 
the  reign  of  Antiochus  Epipiianes  in  Greek,  ''  and  that 
Daniel  did  not  so  much  predict  future  events  as  narrate 
past  ones."^  Though  the  imperial  commands  condemned 
his  works  to  the  flames,  yet  Eusebius  of  Csesarea,  Metho- 
dius of  Tyre,  and  Apollinaris  of  Laodicea,  have  ably  refuted 
them.  In  later  times,  the  first  scholar-like  attack  upon  the 
genuineness  of  various  portions  was  made  by  J.  D.  Micha- 
elis.  Collins  and  Semler,  Spinoza  and  Hobbes,  had  each 
condemned  the  Book  after  his  own  manner  :  but  it  was  left 
for  EiCHHORN^  to  lead  the  host  of  those  later  Neologians 
"who  have  displayed  their  vanity  and  their  scepticism,  by  the 
boastfulness  of  their  learning  and  the  emptiness  of  their  con- 
clusions. Hezel  and  Corrodi  treat  it  as  the  work  of  an 
impostor ;  while  Bertholdt,  Griesinger,  and  Gesenius, 
have  each  their  own  theory  concerning  its  authorship  and 
contents.  Other  Critics  have  followed  the  footsteps  of 
these  into  paths  most  dangerous  and  delusive. 

Having  replied  to  the  most  subtle  objections  against  the 
Genuineness  of  these  Prophecies,  Hengstenberg  proceeds  to 
uphold  the  direct  arguments  in  its  favour.  He  first  discusses 
the  testimony  of  the  author  himself,  and  then  enters  upon 
its  reception  into  the  Canon  of  the  Sacred  Writings.  He 
comments  at  full  length  on  the  important  passage  in  Jose- 
PHUS  contra  Apion.  i.  8,  and  shews  the  groundlessness  of 
every  assertion  which  impugns  its  Canonical  value.  He  next 
proves  that  the  declaration  of  our  Lord  assumes  the  prophe- 
tical authority  of  the  work,  and  traces  its  existence  in  pre- 
Maccabsean  times.  The  alleged  exhibition  of  these  Writins^s 
to  Alexander  the  Great  and  the  exposition  of  their  con- 
tents to  the  Grecian  Conqueror  of  the  East,  form  a  singular 

'  Jerome's  Prooemium  in  Dan.,  Op.  torn.  v.  p.  267. 
^  Einleitung  in  A.  T. 


XX  TEANSLATOR  S  PREFACE. 

episode  in  the  midst  of  profound  criticism.  The  incorrect- 
ness of  the  Alexandrine  Version  and  its  rejection  by  the 
Early  Church,  who  substituted  that  of  Theodotion  for  it,  is 
turned  into  an  argument  against  the  Maccabsean  origin  of  the 
original ;  for  certainly,  a  composition  of  which  the  author 
and  the  translators  were  nearly  contemporary,  might  be  bet- 
ter translated,  than  one  separated  by  an  interval  of  many 
ages.  Then  the  peculiar  features  and  complexion  of  the 
original  language  point  out  the  exact  period  to  which  the 
writing  is  to  be  assigned.  The  historical  accuracy,  the  ap- 
parent discrepancies,  and  yet  the  real  agreement  with  Pro- 
fane Narratives,  all  strengthen  the  assertion,  that  the  writer 
lived  during  the  times  of  the  Babylonian  and  Persian  Mon- 
archies. Another  argument,  as  strong  as  any  of  the  for- 
mer, is  deduced  from  the  nature  of  the  svmbolism  used 
throughout  the  Book.  The  reasonings  of  Hengstenberg 
have  now  received  additional  confirmation  from  the  excava- 
tions of  Layard.  The  prevalence  of  animal  imagery,  rudely 
grotesque  and  awkwardly  gigantic,  is  characteristic  of  Chal- 
dean times,  and  bespeaks  an  era  previous  to  the  Medo-Per- 
sian  Sculptures  at  Persepolis.  Summing  up  his  reasonings, 
the  Professor  quotes  the  observation  of  Fenelon  :  "  Lisez 
Daniel,  denon9ant  a  Balthasar  la  vengeance  de  Dieu  toute 
prete  a  fondre  sur  lui,  et  cherchez  dans  les  plus  sublimes  ori- 
ginaux  de  I'antiquite  quelque  chose  qu'on  puisse  comparer 
k  ces  endroits  la  I" 

ENGLISH  PHILOSOPHICAL  SCHOOL. 

The  speculations  which  w^e  have  hitherto  discussed  are 
not  confined  within  the  limits  of  unreadable  German  Neo- 
logy :  they  have  been  transfused  into  English  Philosophy, 
and  presented  in  a  popular  form  to  the  readers  of  our  cur- 
rent literature.  In  a  learned  and  speculative  Work,  entitled 
"  The  Progress  of  the  Intellect,  as  exemplified  in  the  Reli- 
gious Development  of  the  Greeks  and  Hebrews,"  the  writer  ^ 
has  adopted  the  untenable  hypothesis  of  the  German  Neolo- 
gists.     In  his  second  section  of  a  chapter  on  the  "  Notion  of 

»  By  Robert  William  Mackay.     2  vols.  8vo.     1850. 


TRANSLATOR  S  PREFACE.  XXI 

a  supernatural  Messiah/'  he  writes  as  follows  :  "  During  the 
severe  persecution  under  Antiochus  Epiphanes,  when  the 
cause  of  Hebrew  faith  in  its  struggle  with  colossal  heathen- 
ism seemed  desperate,  and  when,  notwithstanding  some 
bright  examples  of  heroism,  the  majority  of  the  higher  class 
was  inclined  to  submit  and  to  apostatize,  an  unknown  wri- 
ter adopted  the  ancient  name  of  Daniel,  in  order  to  revive 
the  almost  extinct  hopes  of  his  countrymen,  and  to  exem- 
plify the  proper  bearing  of  a  faithful  Hebrew  in  the  presence 
of  a  Gentile  Tyrant.  .  .  .  The  object  of  pseudo-Daniel  is 
to  foreshow,  under  a  form  adapted  to  make  the  deepest  im- 
pression on  his  countrymen,  by  a  prophecy,  half-allusive, 
half-apocalyptic,  the  approaching  destruction  of  heathenism 
through  the  advent  of  Messiah.  Immediately  after  the  over- 
throw of  the  Four  Beasts,  emblematic  of  four  successive 
heathen  Empires,  the  last  being  the  Macedonian  with  its 
offset,  the  Syrian  ;  the  '  kingdom '  would  devolve  to  the 
'  Saints  of  the  Most  High,'  that  is,  to  the  Messianic  Esta- 
blishment of  Jewish  expectation,  presided  over  by  a  being 
appearing  in  the  clouds,  and  distinguished,  like  the  angels, 
by  his  human  form  from  the  uncouth  symbols  of  the  Gentile 
Monarchies."^  He  treats  "Messiah"  as  a  "  title  which  hither- 
to confined  to  human  anointed  authorities,  such  as  kings, 
priests,  or  prophets,  became  henceforth,  specifically  appro- 
priated to  the  ideal  personage  who  was  to  be  the  Hope,  the 
Expectation,  and  the  Salvation  of  Israel."  He  discusses  the 
Seventy  Weeks  as  the  fiction  of  the  imaginary  Daniel,  and 
terms  the  accompanying  predictions  "  adventurous,"  and  as 
turning  out  "as  fallacious  as  all  that  had  preceded  them." 
His  fourth  section  on  Daniel's  Messiah  is,  if  possible,  more 
wildly  conjectural  than  the  two  preceding  ones.  Daniel's 
idea,  says  he,  of  a  supernatural  leader  called  "  Son  of  Man," 
became  afterwards  "  a  basis  of  mystical  Christology."  Those 
glowing  passages  of  this  Prophet,  which  fill  the  Christian 
mind  with  awe  and  delight,  are  to  this  theorist  "  the  earthly 
or  Messianic  resurrection  of  pious  Hebrews,  which  was  all 
that  was  originally  contemplated  in  the  prediction."  In  thus 
attempting  to  overthrow  the  Inspired  authority  of  Daniel, 

'  Vol.  ii.  §  2,  "  Time  of  Messiah's  coming,'"  p.  307. 


xxii  translator's  preface. 

he  mingles  the  Books  of  Esdras  and  the  Jewish  Targum, 
and  is  eager  to  catch  at  any  Jewish  fiction  as  if  it  were  a 
true  interpretation  of  ancient  prophecy.  He  alludes  to  puer- 
ile Rahbinical  fables  as  really  exjjlanatory  of  the  Divine  Re- 
cords, and  mingles  Zoroaster  and  Maimonides,  Gfrorer  and 
EiSENMENGER,  as  of  equal  value  in  determining  abstruse 
points  of  sound  criticism  !  The  sections  with  which  we  are 
concerned  evince  the  greatest  research  and  the  crudest 
opinions  all  hurried  together  without  the  slightest  critical 
skill  or  philosophical  sagacity.  With  materials  gathered  to- 
gether in  the  richest  abundance,  he  has  presented  us  with 
results  which  are  alike  baseless,  futile,  and  injurious.  Tobit 
and  Papias,  the  Book  of  Baruch  and  the  Book  of  Enoch,  are 
all  treated  as  on  a  level  with  the  writings  of  Moses  or  Taci- 
TDS,  Justin  Martyr  or  a  German  Mystic  !  Tlie  public,  too, 
are  in  danger  of  being  imposed  on  by  a  show  of  learning  and 
by  long  Latinized  words  and  phrases,  which  merely  disguise, 
under  classical  forms,  ideas  with  which  the  well-read  Divine 
is  already  familiar ;  at  the  same  time,  they  give  such  an  air 
of  scholarship  to  these  speculations,  that  the  unlearned  maybe 
readily  deceived  by  their  showy  rationalism.  The  whole  work 
utterly  fails  in  its  attempt  to  explain  the  rites  and  symbols 
of  Jewish  W'Orship,  and  to  give  the  slightest  explanation  of 
the  "theories"  and  "philosophies"  of  the  Old  Testament. 
The  tendency  is  to  reduce  it  all  to  mysticism  and  symbolism, 
and  to  any  other  "  theosophy  "  which  leads  the  mind  away 
from  the  Christian  assurance  of  one  God,  one  Faith,  and 
one  Spirit. 

THE  EECENT  EASTERN  DISCOVERIES. 

The  strongest  of  all  possible  arguments  against  these  fal- 
lacious theories  has  lately  been  derived  from  Eastern  disco- 
very. Fresh  importations  of  sculj^tured  rock  are  daily  arriv- 
ing in  Europe,  from  the  sepulchres  of  those  cities  amidst 
which  our  Prophet  dwelt.  The  more  this  new  vein  is  worked, 
the  richer  it  becomes.  Are  we  to  be  told  by  Blebk  that 
the  writer  of  this  Book  transferred  the  events  of  which  he 
was  a  spectator  to  the  more  ancient  times  of  Assyria  and 


TRANSLATOR  S  PREFACE.  XXIU 

Babylon  ?  and  that  Nebuchadnezzar  and  Belshazzar  were 
but  fabulous  characters,  of  which  the  original  tyjoes  were 
Antiochus  and  Alexander  ?^  Are  Eichhorn  and  Bertholdt 
to  make  Daniel  another  Homer,  or  Virgil,  or  ^Eschylus  ? 
Then  let  us  appeal  to  the  testimony  of  MM.  Botta  and 
Layard  ;  let  us  visit  the  British  Museum,  and  under  the  guid- 
ance of  Rawlinson  and  Hincks,  let  us  peruse,  in  the  arrow- 
headed  characters,  the  liistor}^  of  the  Monarchs  of  Assyria 
and  Babylon,  and  observe  how  exactly  those  memorials  of 
antiquity  illustrate  the  Visions  of  our  Prophet.  The  assist- 
ance which  these  excavations  afford,  for  the  elucidation  of 
our  subject,  is  too  important  to  be  passed  over,  and  we  must 
venture  upon  such  arguments  as  may  properly  enter  into  a 
General  Preface,  while  they  vindicate  the  historical  accuracy 
of  the  interpretation  which  Calvin  has  so  elaborately  set 
before  us  in  the  following  Lectures. 

ANCIENT  ASSYRIAN  UEMAINS. 

The  order  of  the  Visions  suggests  the  jjropriety  of  treat- 
ing, first,  THE  ancient  Assyrian  remains  ;  then  those  of 
Babylon  and  Persepolis,  with  such  notices  of  the  Egypt  of 
THE  Ptolemies  as  the  connection  of  the  history  may  require. 

The  earliest  memorials  of  Assyria  have  not  been  pre- 
served in  the  records  of  literature,  but  by  durable  engrav- 
ings on  marble  and  granite.  Within  the  last  fifty  years  the 
Pyramids  of  Egypt  have  been  compelled  to  open  their  lips 
of  stone  to  speak  for  God's  Word,  and  the  Rosetta  tablet 
suggested  to  Young  and  Champollion  an  alphabet  by  which 
they  read  on  sarcophagus  and  entablature  the  histor}^  of 
the  earliest  dynasties  of  the  Nile.  What  Lepsius  and  Bun- 
sen  have  done  for  Thebes  and  Memphis,  Dendera  and  Edfou, 
Layard  and  Rawlinson  are  now  accomplishing  for  the  long- 
lost  Nineveh,  the  majestic  Babylon,  and  the  elegant  Per- 
sepolis. It  has  lately  been  revealed  to  astonished  Europe, 
that  a  buried  city  lies,  in  all  its  pristine  grandeur,  beneath 
that  huge  mound  which  frowns  over  Mosul  on  the  banks  of  the 
Tigris.     Khorsabad  and  Koyunjik,  Nimroud  and  Behistun, 

'  Rosen mi'illcr  Prooem.,  p.  26. 


XXIV  TRANSLATOR  S  PREFACE. 

are  now  giving  up  their  black  obelisks,  their  colossal  bulls, 
and  their  eagle-headed  warriors,  to  become  "  signs  and  won- 
ders" to  our  curious  generation.  In  this  general  sketch  we 
must  avoid  details,  however  interesting :  we  can  only  allude 
to  the  first  Assyrian  monuments  discovered  by  M.  Botta,  in 
1848,^  as  containing  a  line  of  Cuneiform  Inscriptions  amid 
winged  kings  and  their  warlike  chariots.  They  are  deposited 
in  the  Louvre,  and  form  the  most  ancient  of  its  esteemed 
collections.  The  elegant  volumes  of  Latard,  and  the  more 
tangible  proofs  of  his  untiring  labours,  now  deposited  in  the 
British  Museum,  have  thrown  new  light  upon  the  prophetic 
portion  of  the  Elder  Covenant.  Two-coned  Conquerors, 
winged  Chiefs,  carrying  either  the  gazelle  or  the  goat,  sacred 
trees,  and  their  kneeling  worshippers — 

The  life-like  statue  and  the  breathing  bust, 
The  cokimn  rescued  from  defiUng  dust — 

enable  us  to  guess  at  the  exploits  of  a  long  line  of  kings  be- 
fore the  age  of  Saul  or  Priam.  The  name  of  Sardanapalus 
is  now  rescued  from  traditional  disgrace,  and  ennobled  in  the 
midst  of  a  hardy  race  of  ancestors  and  successors.  Our 
progress  in  interpreting  these  arrow-headed  mysteries,  enables 
us  to  assign  the  date  1267  B.C.  for  the  founding  of  Nineveh 
as  a  settled  point  in  Asiatic  chronology.  The  earliest  histori- 
cal document  in  the  world  is  that  on  the  north-west  palace 
of  NiMROUD,  built  by  Assar-adan-pal.  He  informs  us  of  the 
existence,  and  celebrates  the  exploits  of  Temen-bar  the  first, 
the  founder  of  Haleh,  at  a  time  when  the  Hebrews  were 
just  entering  the  promised  land,  and  the  Argives  were  colo- 
nizing the  virgin  valleys  of  Hellas  !  The  familiar  names  of 
Shalmaneser,  Sennacherib,  and  Esarhaddon,  are  found  in- 
cised upon  the  enduring  masonry ;  and  it  is  now  possible  to 
ascertain  who  founded  the  Mespila  of  Xonophon,  who  con- 
structed the  towers  in  the  south-west  palace  of  Nimroud,  and 
who  stamped  his  annals  on  the  clay  cylinders  in  the  British 
Museum.^  Tlie  Nimroud  obelisk  becomes  a  precious  relic, 
since  it  enables  us  to  ascertain,  for  the  first  time,  the  events 

'  See  his  letters  to  IM.  Mohl  in  the  Journal  Aiiatique  for  1843 :  April 
5,  June  2,  October  31,  and  also  March  22,  1844. 

2  See  Major  Rawlinson's  Couiinentary  on  the  Cuneiform  Inscriptions,  p. 
57,  and  his  references  to  the  various  plates  of  the  British  Museum  scries. 


TRANSLATOR  S  PREFACE.  XXV 

of  those  nine  centuries,  during  which  Nineveh  existed  from 
its  rise  to  its  overthrow.     We  are  mainly  concerned  with  the 
manner  in  which  it  confirms  the  trutlifuhiess  of  the  Pro])hets 
of  the  Hebrews,  and  with  the  unanswerable  arguments  which 
it  su}3plies  against  the  subtleties  of  German  Neology.     The 
credibility  of  one  Prophet  is  intimately  bound  up  with  that  of 
another.    Whatever  confirms  either  Isaiah  or  Ezekiel,  throws 
its  reflected  light  upon  Daniel  and  Hosea.    The  god  Nisroch, 
in  whose  temple  Sennacherib  was  slain,  (2  Kings  xix.  87, 
and  Isaiah  xxxvii.  38,)  is  repeatedly  mentioned  on  the  obelisk 
as  the  chief  deity  of  the  Assyrians.     The  "  Sargon  king  of 
Assyria"   (Isaiah  xx.  1)   is  most  probably  the  monarch  who 
founded  the  city  excavated  by  M.  Botta  ;  and  the  occur- 
rence of  the  name  "  Yehuda,"  in  the  Sod  number  of  the 
British  Museum  series,  leads   Interpreters   to  consider  the 
passage  as  alluding  to  the  conquest  of  Samaria.     The  very 
paintings  so  graphically  described  by  Ezekiel,  (chap,  xxiii. 
14,  15,)  have  reappeared  upon  the  walls  of  these  palaces. 
They  are,  perhaps,   the  very  identical  objects  which  this 
Prophet  beheld,  for  he  dwelt  at  no  great  distance  from  them 
on  the  banks  of  the  Khabur,  and  wrote  the  passage  about 
thirteen  years  after  the  destruction  of  the  Assyrian  Empire. 
The  prophecy  bears  the  date  b.c.  593,  and  "  the  latest  As- 
syrian scidpture  on  the  site  of  Nineveh  must  be  as  early 
as  B.C.  6*84."^     We  would  gladly  linger  over  these  proofs  of 
the  truthfulness  of  the  ancient  Prophets  ;  but  farther  details 
must  be  inserted  in  those  Dissertations  which  accompany 
the  text,  and  we  close  this  rapid  sketch  of  these  Assyrian 
remains  in  the  touching  words  of  their  enterprising  Disco- 
verer.    "  I  used,"  says  Mr.  Layard,  "  to  contemplate  for 
hours  these  mysterious  emblems,  and  to  muse  over  their  in- 
tent and  history.    What  more  noble  forms  could  have  ushered 
the   people  into   the   temple   of  their  gods  ?      What  more 
sublime  images  could  have  been  borrowed  from  nature,  by 
men  who  sought,  unaided  by  the  light  of  Revealed  Religion, 
to  embody  their  conception  of  the  wisdom,  power,  and  ubi- 
quity of  a  Supreme  Being  ?     They  could  find  no  better  type 
of  intellect  and  knowledge,   than   the  head  of  a  man  ;  of 

'  See  Vaux's  Nineveh  and  Persepolis,  p.  263,  edit.  2d. 


XXVI  TRANSLATOR  S  PREFACE. 

strength,  than  the  body  of  the  Hon  ;  of  iihiqiiity,  than  the 
wings  of  the  bird.  The  winged-human-licaded  lions  were 
not  idle  creations,  the  oftspring  of  mere  fancy ;  their  mean- 
ing was  written  upon  them.  They  had  awed  and  instructed 
races  which  had  flourished  SOOO  years  ago.  Through  the 
portals  which  they  guarded,  kings,  priests,  and  warriors  had 
borne  sacrifices  to  their  altars,  long  before  the  wisdom  of  the 
East  had  penetrated  to  Greece,  and  had  furnished  its  myth- 
ology with  symbols  long  recognised  by  the  Assyrian  vota- 
ries. They  may  have  been  buried,  and  their  existence  may 
have  been  unknown,  before  the  foundation  of  the  Eternal 
City.  For  twenty-five  centuries  they  had  been  hidden  from 
the  eye  of  man,  and  they  now  stood  forth  once  more  in  their 
ancient  majesty.  But  how  changed  v,'as  the  scene  around 
them  !  The  luxury  and  civilisation  of  a  mighty  nation  had 
given  place  to  the  wretchedness  and  ignorance  of  a  few  half- 
barbarous  tribes  ;  the  wealth  of  temjoles,  and  the  riches  of 
great  cities  had  been  succeeded  by  ruins  and  shapeless 
heaps  of  earth.  Above  the  spacious  hall  in  which  they 
stood,  the  plough  had  passed  and  the  corn  now  waved. 
Egypt  had  monuments  no  less  ancient  and  no  less  wonder- 
ful, but  they  have  stood  forth  for  ages,  to  testify  her  early 
power  and  'renown,  while  those  before  me  had  but  now 
appeared  to  bear  witness  in  the  words  of  the  Prophet,  that 
once  '  The  Assyrian  was  a  cedar  in  Lebanon,  with  fair 
branches,  and  with  a  shadowing  shroud  of  a  high  stature ; 
and  his  top  was  among  the  thick  boughs.  .  .  .  His  height 
was  exalted  above  all  the  trees  of  the  field,  and  his  bouo'hs 
were  multiplied,  and  his  branches  became  long,  because  of 
the  multitude  of  the  waters  which  he  shot  forth.  All  the 
fowls  of  heaven  made  nests  in  his  boughs,  and  under  his 
branches  did  all  the  beasts  of  the  field  bring  forth  their 
young,  and  under  his  shadow  dwelt  all  great  nations  ;'  for 
now  is  '  Nineveh  a  desolation,  and  drv  like  a  wilderness, 
and  flocks  lie  down  in  the  midst  of  her  ;  all  the  beasts  of  the 
nations,  both  the  cormorant  and  the  bittern  lodge  in  the 
upper  lintels  of  it;  their  voice  sings  in  the  windows,  and 
desolation  is  in  the  thresholds.'  "^ 

*  Yanx,  p.  221. 


TRANSLATOR  S  PKEFACE.  XXVll 

ANCIENT  BABYLONIAN  REMAINS. 

As  we  travel  onwards  in  time,  and  southward  in  place,  our 
attention  is  attracted  to  those  Babylonian  antiquities  which 
vindicate  the  correctness  of  the  Comments  of  Calvin. 

After  centuries  of  extensive  empire,  Nineveh  yielded  to  a 
younger  rival.  The  army  of  Sennacherib  had  been  annihilated 
by  the  angel  of  the  Lord  ;  Esarhaddon,  his  son,  had  planted 
his  heathen  colonists  in  the  fertile  plains  of  Samaria.  Nebu- 
CHADONOSOR  had  won  the  battle  of  Rhagau  ;  Phraortes  had 
been  slain,  and  his  son,  Cyaxares  in  alliance  with  Nabopalas- 
SAR,  had  taken  Nineveh,  and  destroyed  for  ever  its  place  in 
the  history  of  Asia.  Palaces  of  black  basalt,  bas-reliefs,  and 
hawk-headed  heroes,  covered  with  legends  of  unbounded  tri- 
umphs, no  longer  rose  at  the  bidding  of  the  servants  of  Bar, 
and  the  worshippers  of  Assarac,  Beltis,  and  Rimmon.   No  more 

Her  obelisks  of  buried  chrysolite 
proclaimed  her  far-famed  majesty  ;  for  her  new  masters 
transferred  the  seat  of  their  empire  to  the  banks  of  the 
Euphrates.  The  renowned  son  of  Nabopalassar  now  com- 
mences the  era  of  Babylonian  greatness.  This  enterprising 
chieftain  is  no  creation  of  poetic  fancy.  Herodotus  and  Be- 
Rosus  have  recorded  his  exploits,  and  we  have  now  the  tes- 
timony of  recent  discovery  to  confirm  the  assertions  of 
Daniel,  and  to  throw  fresh  light  upon  his  narrative. 

"  The  earliest  Babylonian  record  that  we  have,"  says  Ma- 
jor Rawlinson,  "  is,  I  think,  the  inscription  engraved  on  a 
triumphal  tablet  at  Holwan,  near  the  foot  of  Mount  Zagros  ; 
it  is  chiefly  religious,  but  it  seems  also  to  record  the  victo- 
ries of  a  certain  king  named  Temnin  against  the  moun- 
taineers. Unfortunately  it  is  in  a  very  mutilated  state,  and 
parts  of  it  alone  are  legible.  I  discovered  this  tablet  on  the 
occasion  of  my  last  visit  to  Behistun,  and  with  the  help  of  a 
telescope,  for  there  are  no  possible  means  of  ascending  the 
rock,  succeeded  in  taking  a  copy  of  such  portions  of  the 
writing  as  are  legible.  ...  I  am  not  able  at  present  to 
attempt  a  classification  of  the  kings  of  Babylon,  such  as  they 
are  known  from  the  various  relics  that  we  possess  of  them  : 
nor,  indeed,  can  I  say  witli  certainty,  whether  the  kings  re- 


XXviii  TRANSLATOR  S  PREFACE. 

corded,  with  the  exception  of  Nebuchadnezzar  and  his 
father,  may  be  anterior  or  posterior  to  the  era  of  Nabonas- 
SAR.  The  Babylonians  certainly  borrowed  their  alphabet  from 
the  Assyrians,  and  it  requires  no  great  trouble  or  ingenuity  at 
the  present  day  to  form  a  comparative  table  of  the  charac- 
ters."^ "  I  have  examined,"  says  this  enterprising  traveller, 
"  hundreds  of  the  Hymar  bricks,  (near  Babylon,)  and  have 
found  them  always  to  bear  the  name  of  Nebuchadnezzar." 
Borsippawas  a  city  in  the  neighbourhood  of  Babylon,  and  there 
is  monumental  "  evidence  of  its  being  the  capital  of  Shinar, 
as  early  almost  as  the  earliest  Assyrian  epoch."  Temenbar, 
the  Obelisk  king,  conquered  it  in  the  ninth  year  of  his  reign  : 
the  bricks  upon  the  spot  are  exclusively  stamped  with  the 
name  of  Nebuchadnezzar,  being  at  this  moment  tangible 
proofs  of  the  reality  of  the  words  "  Is  not  this  the  great  Ba- 
bylon that  I  have  built  ?"  The  rebuilding  of  the  city,  and 
the  construction  and  dedication  of  the  great  temple  is  no- 
ticed "  in  the  standard  inscription  of  Nebuchadnezzar,  of 
which  the  India  House  slab  furnishes  us  with  the  best  and 
most  perfect  copy."  This  valuable  monument  gives  a  detail 
of  all  the  temples  which  he  built  throughout  the  various 
cities  of  his  extensive  provinces,  it  names  the  particular 
deities  to  whom  the  shrines  were  dedicated,  and  mentions 
other  particulars,  which  our  present  ignorance  of  the  lan- 
guage enables  us  but  partially  to  comprehend.  The  vast 
mound  of  El  Kasr  contains  the  remains  of  a  magnificent 
palace,  supposed  to  be  that  of  Nebuchadnezzar  ;  but  as  these 
recent  excavations  are  more  to  our  present  purpose,  it  is 
unnecessary  to  refer  at  length  to  this  majestic  ruin.^ 

PERSIAN  AND  EGYPTIAN  ANTIQUITIES. 

Again,  in  commenting  on  the  ninth  chapter,  Calvin  has 
followed  the  usual  method  of  interpreting  it  of  Alexander 
and  his  successors  :  he  naturally  assumes  them  to  be  real 
predictions,  and  believes  them  to  have  been  accomplished 
according  to  the  utterance  of  their  Hebrew  captive.     And 

'  Com.  on  Cunoif,  Inscrip.,  p.  70. 

'  See  a  description  of  the  Kasr  in  Kitto's  Bib.  Cyc,  art.  Babylon. 


TRANSLATOR  S  PREFACE.  XXIX 

have  we  no  traces  of  the  foot-prints  of  Alexander  now  re- 
maining to  lis  ?  Not  long  ago,  a  traveller,  amid  the  barren 
plains  of  Persia,  lighted  unex2:)ectedly  on  a  magnificent  ruin 
— alone,  on  a  deserted  j)lain — its  polished  marbles,  and  its 
chiselled  columns  all  strewed  around  in  wild  confusion.  This 
Chehel-Minar,  or  hall  of  forty  pillars,  was  built  by  the  Genii, 
said  the  Arabs,  amid  the  desert  solitudes  of  Merdusht.  The 
Genii  builders  have  lately  been  stripped  of  their  disguise 
of  fable,  and  the  long  lost  Persepolis,  destroyed  by  the 
mad  frolic  of  Alexander,  stands  revealed  to  the  world  in  the 
Takht-i-Jemshid.  The  grandeur  of  these  pillared  halls,  these 
sculptured  staircases,  and  fretwork  fringes  of  horn-bearing 
lions,  interests  the  reader  of  Daniel,  through  the  inscriptions 
which  they  bear  on  their  surface.  The  ingenuity  of  a  Wes- 
tergaard  and  a  Lassen  has  been  displayed  in  deciphering 
them,  and  has  enabled  us  to  discover  the  original  archi- 
tects. Cyrus  and  Cambyses,  Darius  Hystaspes  and  Xerxes, 
each  erected  his  own  ijortion.  One  portion  can  be  assigned 
to  the  Achsenenian  dynasty,  and  another  to  the  monarchs  of 
the  Sassanian  family.  These  inscri2)tions  also  point  out 
where  the  rulers  of  Persia  formed  their  sepulchral  repose. 
The  tomb  of  Cyrus  at  Moorghab,  his  statue  discovered  and 
described  bv  Sir  K  K.  Porter,  and  "  the  thousand  lines" 
on  the  sculptured  rock  of  Behistun,^  throw  a  clear  and  bril- 
liant light  on  the  statements  of  Daniel,  as  well  as  on  the 
narrative  of  Herodotus.  These  passing  allusions  must  suf- 
fice at  present — further  discussions  must  be  left  for  dis- 
tinct dissertations — while  the  ninth  and  tenth  chapters  of 
Vaux's  Nineveh  and  Persepolis  will  supply  additional  infor- 
mation to  all  who  are  inclined  to  search  for  it.  Enough  is 
introduced,  if  the  reader  is  impressed  with  the  conviction 
that  Daniel's  Visions  and  Calvin's  Lectures  are  no  vague 
or  cunning  delusions,  no  skilful  travestying  of  history,  under 
the  garb  of  either  intentional  forgery  or  weak  credulity. 

As  Persepolis  suggests  the  triumph  of  the  He-goat,  and 
the  rising  of  the  four  horns  towards  the  four  winds  of  hea- 
ven, (chap.  viii.  8,)  so  it  leads  us  forwards  towards  the  sub- 
sequent warfare  between   Asia   and    Egypt.      The    mighty 

'  Major  Rawlinson  in  Journ.  Royal  Geog.  Soc,  vol.  ix. 


XXX  TRANSLATOR  S  PREFACE. 

king  stood  up,  and  his  kingdom  was  broken  :  and  the  king 
of  the  south  became  strong  and  mighty,  (chap.  xi.  3,  4.)  An 
index  here  points  to  the  valley  of  the  Nile,  where  there 
now  exists  a  countless  host  of  monuments,  raised  by  the 
giants  of  the  very  earliest  days  of  our  race.  On  the  day 
when  Cambyses,  flushed  with  victory,  stabbed  with  his  own 
hand  the  living  Apis,  and  commanded  the  bones  of  the  Pha- 
raohs to  be  beaten  with  rods,  he  struck  to  the  heart  the 
genius  of  the  Nile.  At  that  moment,  the  quarries  were 
teeming  with  busy  sculptors,  numerous  as  swarming  bees — 
massive  monoliths  were  becoming  Sphinxes  and  Memnons, 
while  architraves  and  propyla,  worth}^  of  the  Temple  of  Kar- 
NAK,  were  emerging  from  the  living  rock.  They  all  retired 
to  rest  that  evening,  intending  to  renew  their  labour  on  the 
morrow,  but  on  the  morrow  bursts  the  avenging  Persian,  and 
that  long  train  of  workers  are  still  for  ever.  But  their  unfin- 
ished handicraft  remains  for  the  astonishment  of  our  later  cen- 
turies. A  perfect  statue  only  awaits  one  final  blow  to  detach 
it  from  its  parent  rock — there  runs  the  track  of  the  wheels 
which  had  come  to  transport  it  to  either  Edfou  or  Luxor  ; 
there  may  be  seen  the  very  marks  of  the  tools  which  lay  by  its 
side  all  night,  and  were  never  used  on  the  next  fatal  morning. 
Henceforth  Egyptian  art  is  transferred  to  the  tombs  and 
palaces  of  the  kings  of  Persia.  It  is  cheering  to  feel,  that 
as  our  knowledge  of  the  significance  of  these  treasures  ad- 
vailces,  they  confirm  the  assertions  of  Holy  Writ.  Among 
the  mural  sculptures  at  Karnak,  one  of  the  captives,  with  a 
Jewish  j^hysiognomy,  bears  the  title  which  we  can  now  read 
— YouDAH  Malek,  meaning  a  king  of  Judah.  The  Rosetta 
Stone  in  our  National  Museum,  which  is  the  basis  of  modern 
Egyptology,  was  sculptured  as  late  as  B.C.  195,  and  contains 
a  decree  of  Ptolemy  Epiphanes,  to  whom  Daniel  is  supposed 
to  refer.  The  primaeval  antiquity  of  the  Zodiac  on  the 
majestic  portico  at  Dendera,  has  now  been  disproved.  "  The 
Greek  Inscription  on  the  pronaos  refers  to  Tiberius  and 
Hadrian."  The  hieroglyphic  legends  on  the  oldest  portion 
of  its  walls  belong  to  the  last  Cleopatra,  while  the  Zodiac 
was  constructed  between  a.d.  12  and  132.  While  we  will- 
ingly allow  the  connection  between  Assyria  and  Egypt  as  early 


TRANSLATOR  S  PREFACE.  XXXI 

as  the  thirteenth  century  before  Christ,  and  admit  the  occur- 
rence of  its  name  on  the  Nimroud  obelisk  in  the  British 
Museum,^  and  on  the  sculptures  of  Behistun  and  Nakhshi- 
Rustam,^  yet  we  contend  against  that  assumption  of  a  false 
antiquity,  which  is  assumed  for  the  purpose  of  throwing 
discredit  upon  the  prophetic  portions  of  our  Sacred  Oracles. 
What,  then,  is  the  result  of  our  rapid  sketch  of  these  re- 
mains of  the  dynasties  of  former  eras?  A  complete  over- 
throw of  the  baseless  fabrications  of  German  Neology.  Till 
the  arrow-headed  character  was  deciphered,  the  history  of 
Nineveh  was  almost  a  blank  to  the  world.  As  Assyria  and 
Babylon  now  breathe  and  live  in  resuscitated  glory,  so  all 
that  Daniel  wrote  is  confirmed  and  amplified  by  the  marbles 
and  tombs  which  have  travelled  to  this  Island  of  the  West. 
Hence  this  Captive  of  Judah  really  lived  while  the  Head  of 
Gold  was  towering  majestically  upon  the  allegorical  image. 
Neither  poet  nor  impostor  of  the  reign  of  Antiochus  could 
have  fancied  or  forged  characters  and  events  which  accord 
so  exactly  with  the  excavations  of  a  Layard,  or  the  de- 
cipherings of  a  Rawlinson.  Scej^tical  infidelity  must  now 
hide  its  head  for  ever,  and  speculations  of  the  school  of 
Arnold  must  shrink  into  their  original  insignificance. 

POSITIVE  EVIDENCE. 

The  pooitive  evidence  of  additional  facts  may  also  be  ad- 
duced. This  Book  was  translated  by  The  Seventy  many 
vears  before  the  death  of  Antiochus,  and  the  translation  was 
well  known  to  Jerome,  although  it  has  not  come  down  to 
our  age.  Bishop  Chandler  has  pointed  out  fifteen  places 
in  which  Jerome  refers  to  it  ;^  and  Bishop  Halifax  has  col- 
lected many  conclusive  arguments  on  these  and  kindred 
topics.*  The  words  of  Josephus  are  explicit  enough  as  to 
the  received  opinion  in  his  day,  "  you  will  find  the  Book  of 
Daniel  in  our  Sacred  Writings."^  Maimonides,  indeed,  has 
attempted  to  detract  from  its  high  reputation,  but  has  been 

'  Kenrick's  Ancient  Egypt  under  the  Pharaohs,  vol.  i.  p.  44. 

"  Major  Rawlinson's  '•  Commentary,"  &c.  p.  47. 

'  Vindication  of  the  Def.,  chap.  i.  §  3. 

*  Warburtonian  Lectures.     Sermon  II.         '  Antiq.,  Book  x.  ch.  x.  4. 


XXXll  TRANSLATOR  S  PREFACE. 

sufficiently  refuted  by  Abarbanel  and  the  son  of  Jarchi.^ 
The  arrangement  of  the  Jews,  which  places  this  Book  among 
the  Hagiographa,  and  not  among  the  Prophets,  seems  also 
to  be  intended  to  depreciate  its  Canonical  value  ;  but  while 
the  earlier  Talmudists  place  it  with  the  Psalms  and  the 
Proverbs,  the  later  ones  range  it  with  Zechariah  and  Haggai.^ 
When  Aquila  and  Theodotion  translated  their  Versions,  he 
was  admitted  to  the  Prophetic  rank :  and  although  we  can- 
not absolutely  determine  the  point  from  the  MS.  of  the  Sep- 
tuagint  in  the  Chigian  Library  at  Rome,  yet  the  probability 
is  highly  in  its  favour.  Origen  places  Daniel  among  the 
ProjDhets  and  before  Ezekiel,  following  the  example  of  Jose- 
PHUS  in  his  first  book  against  Apion.  w 

JEWISH  TESTIMONIES.— SINAITIC  INSCEIPTIONS. 

Instead  of  following  the  beaten  track  of  reference  to  Jewish 
Comments  and  Rabbinical  Traditions,  which  Calvin  always 
quoted  and  refuted,  we  shall  here  introduce  a  collateral 
branch  of  sino-ular  and  valuable  evidence.  As  the  surface 
of  the  Theological  world  is  much  agitated  by  doubts  of  his- 
toric facts,  originating  alike  with  Rationalists  and  Romanists, 
it  is  desirable  to  fortify  our  evidence  from  existing  inscrip- 
tions of  correlative  value  with  those  of  Nineveh.  That  far- 
famed  seceder  to  Rome,  Dr.  Newman,  speaks  of  some  "  Scrip- 
ture Narratives  which  are  quite  as  difficult  to  the  reason  as 
any  miracles  recorded  in  the  History  of  the  Saints  ;"  and  he 
then  instances  that  "  of  the  Israelites'  flight  from  Egypt,  and 
entrance  into  the  Promised  Land."^  Anxious  as  the  votary 
of  either  Superstition  or  of  Reason  may  be  to  suggest  doubts 
as  to  the  recorded  facts,  the  Rocks  of  Sinai  are  now  vocal 
with  the  voices  of  the  moving  Tribes  !  Valley  after  valley 
has  been  found  in  which  these  Sinaitic  Inscriptions  abound. 
"  Their  numbers  may  be  comj^uted  by  thousands,  their  ex- 
tent by  miles,  and  their  positions  above  the  valleys  being  as 

'  Mor.  Nevocli.  p.  ii.  cli.  45. 

"■  See  the  Bava-bathra  and  the  Megilla  c.  ii.  Pridoaux  Connex.,  p.  1,  65, 
§  2.  Kennicott's  Dis.  Gen.,  p.  14,  andDisser.  Prelim.  toWintle's  Trans- 
lation, p   X.  &c, 

^  See  his  "  Discourses  addressed  to  Mixed  Congregations."     Edit.  2d. 


TRANSLATOR  S  PREFACE.  XXXUl 

often  measurable  by  fathoms  as  by  feet."^     These  hitlierto 
unreadable  remnants  of  a  former  age  have  now  been  read, 
and  they  become  fresh  confirmations  of  the  truthfulness  of 
the  Mosaic  Narrative.     It  is  enough  for  our  present  purpose 
to  refer  to  the  conclusive  labours  of  the  Rev.  Charles  Forster, 
who  has  compared  the  characters  used  with  those  of  the 
RosETTA  Stone,  with  the  Arrow-headed  Character,  and  with 
the  Alphabets  of  Etruria,  Palmyra,  and  Persepolis  ;  and  has 
been  enabled  to  read  what  neither  Beer  could  decipher  nor 
PococKE  explain.^     By  him  they  are  shewn  to  record  the 
bitterness  of  the  Waters  at  Marah — the  Flight  of  Pharaoh 
on  horseback — the  Miracle  of  the  feathered  fowls,  the  Mur- 
muring at  Meribah — and  the  Uplifting  of  the  hands  of  Moses 
at  the  battle  of  Rephidim.     Thus  the  "  Written  Valley,"  and 
the  "  Written  Mountain,''  have  rendered  their  testimony  in 
favour  of  Revelation.     "  No  difficulties  of  situation,  no  rug- 
gedness  of  material,  no  remoteness  of  locality,  has  been  any 
security  against  the  gravers  of  the  one  phalanx  of  mysterious 
scribes.     The  granite  rocks  of  the  almost  inaccessible  Mount 
Serbal,  from  its  base  to  its  summit,  repeat  the  characters  and 
inscriptions  of  the  Sandstones  of  the  Mokateh."     Countless 
multitudes  are  supposed  to  be  yet  undiscovered.     And  what 
people  but  the  Israelites  could  have  engraven  them  ?     Pro- 
fessor Beer  allows  them  to  be  all  of  the  same  age — the  soil 
affords  no  sustenance  for  hordes  of  men,  and  never  did  pro- 
vide for  the  existence  of  a  settled  population.     This  wilder- 
ness may  be  periodically  travelled  through,  but  never  has 
been  permanently  settled  by  mankind.     The  very  execution 
of  such  works  requires  the  use  of  ladders  and  platforms, 
ropes,  baskets,  and  tools,  and  all  the  usual  instruments  of  a 
long  established  population.     But  no  people  could  have  exe- 
cuted all  this  unproductive  labour  without  a  ready  supply  of 
water  and  food.     If,  then,  a  single  generation  carved  and 
graved  these  countless  Inscriptions,  how  can  we  account  for 
the  fact,  except  by  the  Mosaic  narrative  ?     Whence  came 

'  Forster's  "  One  Primceval  Language,"  p.  33,  where  Lord  Lindsay's 
letters  are  quoted. 

°  Details  are  given  at  length  in  the  interesting  work  quoted  above.  Pro- 
fessor Beer  in  his  "  Century  of  Sinaitic  Inscriptions"  utterly  failed  to  un- 
ravel them.     Lelpsic,  1840. 

VOL.  L  C 


XXXIV  TRANSLATOR  S  PREFACE. 

tlie  bodily  aliments,  by  wliich  so  many  workmen  were  enabled 
to  carry  out  their  hazardous  employments  for  so  long  and 
continuous  a  jDeriod  ?  Grant  that  Israel  coming  out  of 
Egypt  performed  tliem,  and  the  difficulty  is  solved — adopt 
any  other  possibility,  and  the  problem  becomes  perfectly 
insoluble  !  We  forbear  to  enter  further  into  this  important 
discussion  ;  it  is  enough  to  have  awakened  this  train  of 
thought,  in  accordance  with  our  previous  reasonings.^ 

THE  CONTENTS  OF  THE  BOOK  OF  DANIEL. 

The  CONTENTS  of  this  Book  admits  of  an  easy  and  natural 
division.  The  first  part  has  been  called  "  The  Historical," 
and  the  second  "  The  Prophetical "  portions.  Each  contains 
six  chaj^ters,  and  the  Comments  on  each,  with  the  Editor's 
Dissertations,  will  respectively  occupy  a  Volume.  The 
Historical  Portion  contains  Predictions ;  but  they  were 
not  uttered  by  Daniel  himself,  and  seem  to  spring  naturally 
out  of  the  events  of  the  times.  It  is  not  without  its  diffi- 
culties. The  learned  have  diifered  respecting  the  existence 
of  a  second  Nebuchadnezzar,  the  person  and  character  of 
Cyrus,  and  the  reign  of  Darius  the  Mode.  Strenuous  efforts 
have  been  made  to  shew  that  one  Nebuchadnezzar  plundered 
the  Temple,  and  another  was  afflicted  by  madness :  that  the 
Koresh  of  the  last  verse  of  the  sixth  chapter  is  not  Cyrus 
the  Great,  but  an  obscure  Satrap  of  an  earlier  age.  A 
noble  Duke,  whose  scriptural  researches  confer  higher  honour 
on  his  name  than  the  coronet  he  wears,  has  i^roposed  an  ela- 
borate theory  for  the  better  explanation  of  "  The  Times  of 
Daniel,''^  and  the  hypothesis  has  met  with  an  equally  learned 
reply  by  the  author  of  "  The  Two  later  Visions  of  Daniel."^ 
A  detail  of  the  arguments  on  both  sides  will  be  found  in  the 
Dissertations  previously  referred  to.  The  discrepancies  be- 
tween Herodotus  and  Xenophon,  which  Archbishop  Secker 
tried  in  vain  to  reconcile,  must  be  again  discussed  ;  the  criti- 

*  Before  Professor  Beer's  attempt  to  explain  them,  Montfau9on  had 
drawn  the  attention  of  the  Hterary  worki  to  their  value.  See  his  Coll. 
Nov.  Patr.,i.  ii.  p.  206,  where  the  narrative  of  Cosnias,  the  Indian  traveller, 
is  found  in  the  original  Greek. 

»  The  Duke  of  Manchester.  '  The  Rev.  T.  R.  Birks. 


TRANSLATOR  S  PREFACE.  XXXV 

cal  value  of  Ptolemy's  Astronomical  Canon  ascertained,  and 
many  subordinate  and  collateral  events  examined.  Calvin 
makes  no  j)retensions  to  minute  Historical  Criticism :  he 
adopts  the  received  opinions  of  his  day,  and  if  he  sometimes 
errs,  he  does  so  in  ignorance  of  other  sources  of  knowledge 
which  have  since  been  opened  to  the  Avorld.  But  his  dili- 
gence and  his  judgment  have  preserved  him  from  errors  of 
any  ultimate  importance  ;  and  it  must  be  always  remembered 
that  the  Antiquarian  Researches  of  later  times  have  thrown 
a  flood  of  light  upon  these  distant  Eras.  Baseless  conjecture 
has,  indeed,  done  much  to  pervert  and  mystify  the  j^lainest 
truths ;  but  the  materials  themselves  are  of  a  most  varied 
and  intricate  character ;  and  the  satisfactory  adjustment  of 
these  historical  difficulties  requires  the  highest  powers  of 
discrimination,  as  well  as  the  most  comprehensive  grasp  of 
all  the  conflicting  evidence  by  which  a  doubtful  event  is  em- 
barrassed. 


THE  SEVENTY  WEEKS. 

In  attempting  to  appreciate  Calvin's  Comments  on  the 
Historical  Portion  of  this  Book,  and  of  the  celebrated  period 
of  "  The  Seventy  Weeks,'"  it  will  be  necessary  to  advert  to 
some  abstruse  points  of  Chronology.  We  would  willingly 
aA'oid  any  tedious  discussion  of  dates  and  figures,  but  the 
interest  of  many  important  questions  now  frequently  turns 
upon  such  arithmetical  proofs.  A  strong  assertion  of  the 
Chevalier  Bunsen  must  justify  us  in  the  course  which  we 
are  about  to  pursue.  "  All  the  results,"  says  he,  "  of  Jewish 
or  Christian  Research  are  based  upon  the  Writings  of  the 
Old  Testament  and  their  Interpretation,  and  upon  the  con- 
nection between  the  Chronological  data  they  supply  and  di- 
vine Revelation.  There  are  points,  therefore,  relative  to 
which  it  is  of  vital  importance,  both  to  the  sound  thinker  and 
the  sound  critic,  to  arrive  at  a  clear  understanding  before 
embarking  upon  his  inquiry.  .  .  .  The  question  is.  Whether 
the  external  History  related  in  the  Sacred  Books  be  exter- 
nally complete,  and  capable  of  chronological  arrangement  ?"^ 
'  Bunsen's  Egypt's  Place  in  Universal  History,  vol.  i.  p.  1G2. 


XX XVI  TRANSLATOR  S  PREFACE. 

The  reply  should  be  given  "  with  a  deep  feeling  of  the  respect 
due  to  the  general  chronological  statements  of  Scripture, 
which  have  been  considered  during  so  many  centuries  as 
forming  the  groundwork  of  religious  faith,  and  are  even  at 
the  present  moment  intimately  connected  with  the  Christian 
Faith/'  Let  but  these  principles  of  the  learned  Egyptologist 
guide  us  in  our  decisions,  and  we  may  hope  for  the  blessing 
of  Heaven  in  disentangling  many  of  the  Historical  intrica- 
cies which  will  soon  come  under  our  notice. 

THE  PE.5ETERIST,  ANTI-PAPAL,  AND  FUTURIST  VIEWS. 

In  attempting  to  determine  the  intrinsic  value  of  these 
Lectures,  it  becomes  necessary  to  compare  Calvin's  Pro- 
phetic Interpretations  with  those  of  the  Divines  who  pre- 
ceded and  have  followed  him.  The  scheme  proposed  for 
interpreting  these  Visions  may  be  classed  generally  under 
this  threefold  division,  viz.,  the  Pr/eterist,  the  Anti-Papal, 
and  the  Futurist  Views.  The  first  view  is  that  usually 
adopted,  with  some  slight  modifications,  by  the  Primitive 
Church  and  the  Earlier  Reformers.  The  second,  some- 
times called  the  "  Protestant "  System,  supposes  the  Papal 
power  to  be  prominently  foretold  by  both  Daniel  and  St. 
John  ;  while  the  Third  System  defers  the  accomplishment 
of  many  of  these  Prophecies  to  times  yet  future.  If  these 
three  Systems  be  borne  distinctly  in  mind,  it  will  become 
easy  to  understand  how  the  most  popular  modern  explana- 
tions difi'er  from  those  of  the  earlier  period  of  the  Reforma- 
tion. The  Primitive  Church  has,  with  few  exceptions, 
agreed  in  considering  The  Head  of  Gold  to  mean,  either  the 
Babylonian  Empire  or  the  person  of  Nebuchadnezzar ;  the 
Silver  denoting  the  Medo-Persian  ;  the  Brass  the  Greek  ;  and 
the  Iron  the  Roman  ;  while  the  mixture  of  the  Clay  denotes 
the  intermingling  of  Conquered  Nations  with  the  power 
of  Heathen  Rome.  In  interpreting  the  Four  Beasts,  the 
Lion  denotes  tlie  Babylonian  Empire ;  the  Eagle  Wings  re- 
late to  Nebuchadnezzar's  ambition  ;  the  Bear  to  the  Medo- 
Persians  ;  the  Leopard  to  the  Macedonians  ;  and  the  Fourth 
Beast  to  the  Romans.     The  Ten  Horns  were  diffcrcntlj^  ex- 


TRANSLATOR  S  PREFACE.  XXXVll 

plained  ;  some  referring  them  to  Ten  individual  Kings,  and 
others  to  Ten  Divisions  of  the  Empire  ;  some  supposing 
them  to  commence  with  the  Roman  sway  in  the  East,  others 
not  till  the  Fourth  or  Fifth  Centuries  after  Christ. 

Calvin  differs  slightly  from  the  earlier,  and  most  materi- 
ally from  the  later  Commentators.  Supposing  the  Fourth 
Beast  to  typify  the  Roman  Empire,  "  The  Ten  Kings,"  he 
says,  "  were  not  persons  succeeding  each  other  in  dominion, 
but  rather  the  complex  Form  of  the  Government  instead  of 
a  unity  under  one  head."  The  number  "  ten  "  is,  he  thinks, 
indefinite,  for  "  many,"  and  the  Sway  of  a  Senate  instead  of 
a  Monarchy  is  the  true  fulfilment  of  the  Prophecy.  The 
rise  of  one  King  and  his  oppressing  three,  refers  to  the  two 
Caesars,  Julius  and  Octavius,  with  Lepidus  and  Antony. 
How  unconscious  was  Calvin  that  succeeding  Protestant 
Writers  would  determine  The  "Little  Horn"  to  be  the  Pope, 
and  the  Three  Kings,  the  Exarchate  of  Ravenna,  the  King- 
dom of  Lombardy,  and  the  State  of  Rome.  Here  the  multi- 
tude of  modern  commentators  differ  most  materially  from 
the  author  of  these  Lectures.  The  "  Time,  Times,  and  Half 
a  Time  "  of  this  chapter,  Calvin  refers  to  the  persecution  of 
the  Christian  Church  under  Nero,  and  similar  tyrannical 
Emperors  of  Rome,  and  gives  not  the  slightest  countenance 
to  any  allusion  in  these  words  to  a  specified  number  of  years. 
"  Time  and  Times  "  are  with  him  a  long  undefined  period  ; 
and  "  Half  a  Time  "  is  added  in  the  spirit  of  the  promise 
to  shorten  the  time  for  the  Elects'  sake.  Those  modern 
Writers,  who  think  the  Year-Day  theory  essential  to  the  full 
exposition  of  the  Visions  of  Daniel,  will  be  disappointed 
by  the  opinion  of  our  Reformer.  He  takes  no  notice  of 
either  the  1260  years  of  the  Papacy,  or  the  1290  years  for 
the  reign  of  Antichrist.  Again,  there  are  Writers  who  deny 
the  Fourth  Beast  to  refer  to  Rome  at  all.  Rosenmuller  and 
Todd  arc  instances ;  and  each  of  these  has  his  own  way  of 
interpreting  the  concluding  portion  of  this  chapter.  The 
former  asserts  it  to  be  fulfilled  in  the  Greek  Empire  in  Asia 
after  Alexander's  death,  and  the  latter  supposes  it  to  be  yet 
future.  According  to  Dr.  Todd  and  the  Futurists,  it  has  yet 
to  be  developed.      Its  fulfilment  shall  be  the  precursor  of 


XXXVIU  TRANSLATOR  S  PREFACE. 

THE  FINAL  ANTICHRIST,  wliom  the  Loi'cl  shall  destroy  vvith 
the  brightness  of  his  Personal  Advent,  This  Antichrist 
shall  tyrannize  in  the  world  for  the  "Time,  Times,  and 
Half  a  Time,"  that  is,  for  the  definite  space  of  three  years 
and  a  half,  till  the  Ancient  of  Days  shall  proclaim  the  final 

CLOSE  OF  THE  GeNTILE  DISPENSATION. 

The  three  views,  then,  of  the  Interpretation  of  these  Pro- 
phecies are  thus  clearly  distinguished.  The  Prceterist  view 
treats  them  as  fulfilled  in  past  historical  events,  taking  place 
under  the  several  Empires  of  Babylon,  Persia,  Greece,  and 
Heathen  Rome.  The  modern  Anti-Papal  view  treats  "  The 
Little  Horn  "  as  the  Pope,  and  the  days  as  years  ;  and  this 
stretches  the  predictions  over  the  Twelve  Centuries  of  Euro- 
pean struggle  between  the  Ecclesiastical  and  the  Civil 
Powers.  The  Futurist  is  dissatisfied  with  the  Year-Day 
theory :  he  cannot  agree  with  the  past  fulfilment  of  these 
glowing  images  of  future  blessedness.  Hence,  instead  of 
either  Antiochus,  Mahomet,  Nero,  or  the  Pope,  he  sees  a 
future  Antichrist  in  the  Eleventh  Horn  of  the  seventh 
chapter,  in  The  Little  Horn  of  the  eighth  chapter,  and  in 
The  Wilful  King  of  the  eleventh  chapter.  He  rejects  en- 
tirely the  Year-Day  explanation,  and  every  assertion  which 
is  based  upon  it ;  he  takes  the  diiys  literally  as  days,  and 
supposes  them  yet  unfulfilled.  The  "  Toes  "  of  the  image, 
and  the  "  Horns  "  of  the  beasts,  are  not  to  him  Kingdoms  or 
Successions  of  Rulers  of  any  kind,  but  single  individual  per- 
sons. The  phrase,  the  Pope,  as  equivalent  to  a  "  Horn,'" 
is  to  him  a  fallacy  :  as  it  does  not  mean  one  person,  like  an 
Alexander  or  a  Seleucus,  or  a  single  despotic  Antichrist — 
but  a  long  succession  of  Rulers,  one  after  another.^  Faber, 
for  example,  interprets  "the  Scriptures  of  Truth,"  chap,  xi., 
by  extending  it  throughout  all  history,  till  the  end  of  the 
Gentile  Dispensation.  Dr.  Todd  refers  it  solely  to  its  close, 
and  contends  very  strongly  against  the  usual  explanation  of 
the  Fourth  verse.  Elliott,  again,  (Hora?  Apoc,  vol.  iii.,)  ex- 
pounds this  chaj)ter  to  the  3oth  verse  with  great  propriety 

*  A  list  of  the  chief  "  Futurist "  writers  and  of  their  sentiments  Avill  be 
found  in  Birks'  "  First  Elements  of  Sacred  Prophecy,"  where  the  Year- 
Day  theory  is  ably  advocated,  and  much  useful  information  condensed. 


TRANSLATOR  S  PREFACE.  XXXIX 

and  clearness,  but  passes  at  once  from  the  Ptolemidre  and 
Seleucidse  to  the  Pope,  as  signified  by  "  The  Wilful  King/' 
The  Days  then  become  Years,  and  the  various  phases  of 
the  Papacy  through  many  centuries  are  supposed  to  be 
predicted  here,  and  fulfilled  by  the  decrees  of  Justinian, 
persecutions  of  the  Waldenses,  French  Revolutions,  and 
catastrophes  and  convulsions  yet  to  come.  Our  American 
brethren  have  adopted  similar  theories.  Professor  Bush  in  his 
"  Hierophant,"  has  inserted  an  able  exposition  of  the  "  Little 
Horn,"  as  unquestionably  the  Ecclesiastical  Power  of  the 
"  Papacy,"^  and  introduced  the  Goths  and  Charlemagne  as 
fulfilling  their  own  portions  of  this  interesting  Vision.  Pro- 
fessor Stuart,  however,  of  Andover,  and  some  of  his  followers, 
have  returned  to  the  simplicity  of  the  Earlier  Expositors.^ 

CALVIN'S  PEOPHETIC  SCHEME, 

Calvin,  then,  was  on  the  whole,  a  Praeterist.  He  saw  in 
the  history  of  the  world  before  the  times  of  the  Messiah  the 
fulfilment  of  the  Visions  of  this  Book.  They  extended  from 
Nebuchadnezzar  to  Nero.  "  The  Saints  of  the  Most  High  " 
were  to  him  either  the  Hebrew  or  the  Christian  Church  under 
heathen  persecutors.  He  had  a  glimpse  indeed  of  the  times 
of  the  Messiah,  and  expressed  his  views  in  general  language  ; 
but  he  rejected  the  idea  of  any  series  of  fulfilments  through 
a  succession  of  either  Popes  or  Sultans.  He  saw  in  these 
four-footed  beings,  neither  Mahomet,  nor  Justinian,  nor  the 
Ottoman  Empire,  nor  the  Albigensian  Martyrs.  Heathen 
Rome,  and  its  Senate,  and  its  early  Ciesars,  were  to  him  what 
Papal  Rome,  and  its  Priesthood,  and  its  Gregories,  have  been 
to  later  Expositors. 

Our  Second  Volume,  which  contains  the  Prophetical 
PORTION  of  the  Book,  will  be  illustrated  by  many  Disserta- 
tions, which  will  condense  the  sentiments  of  later  Expositors. 
Ample  scope  will  then  be  given  to  important  details.  Ex- 
tracts will  be  made  from  the  most  approved  Moderns,  and 

»  P.  109.     New  York,  1844. 

*  Hints  on  the  Interpretation  of  Prophecy,  1842 ;  and  Folsom's  Daniel. 
Boston,  1842. 


xl  translator's  preface. 

copious  references  to  the  best  sources  of  information.  It 
will  be  sufficient  here  to  insert  the  reply  of  Professor  Bush 
of  New  York  to  Professor  Stuart  of  And  over,  as  illustrating 
the  importance  of  the  difference  between  those  who  adopt 
the  Year -Day  theory  and  those  who  do  not :  "  Denying  in 
toto,  as  I  do,  and  disproving,  as  1  think  1  have  done,  the 
truth  of  your  theory  in  regard  to  the  literal  import  of  Day, 
I  can  of  course  see  no  evidence,  and  therefore  feel  no  inter- 
est in  your  reasonings  respecting  the  events  which  you  con- 
sider as  the  fulfilment  of  these  splendid  Visions.  If  a  Day 
stands  for  a  Yeao%  and  a  Beast  represents  an  E7npire,  then 
we  are  imperatively  remanded  to  a  far  different  order  of 
occurrences  in  which  to  read  the  realization  of  the  mystic 
scenery  from  that  which  you  have  indicated.  As  the  Spirit 
of  Proj)hecy  has  under  his  illimitable  ken  the  most  distant 
future  as  well  as  the  nearest  present,  I  know  nothing,  in 
reason  or  exegesis,  that  should  prevent  the  affairs  of  the 
Christian  economy  being  represented  by  Daniel  as  well  as 
by  John.  As  the  Fourth  Beast  of  Daniel  lives  and  acts 
through  the  space  of  1260  years,  and  as  the  Seven-headed 
and  Ten-horned  Beast  of  John  prevails  through  the  same 
period,  and  puts  forth  substantially  the  same  demonstrations, 
I  am  driven  to  the  conclusion  that  they  adumbrate  precisely 
the  same  thing — that  they  are  merely  different  aspects  of 
the  same  reality — and  this,  I  have  no  question,  is  ih-dRotnan 
Empire.  This  you  deny ;  but  I  submit  that  the  denial  can 
be  sustained  only  by  shewing  an  adequate  reason  why  the 
Spirit  of  God  should  be  debarred  from  giving  such  extension 
to  the  Visions  of  the  Old  Testament  Prophets.  Until  this 
demand  is  satisfied,  no  progress  can  be  made  towards  con- 
vincing the  general  mind  of  Christendom  of  the  soundness 
of  your  Expositions.  The  students  of  Revelation  will  still 
reiterate  the  query.  Why  the  oracles  of  Daniel  should  be  so 
exclusively  occupied  with  the  historical  fates  of  Antiochus 
Epiphanes  ?  ...  If  I  do  not  err  in  the  auguries  of  the 
times,  a  struggle  is  yet  to  ensue  on  the  prophetic  field  be- 
tween two  conflicting  parties,  on  whose  bfinners  shall  be 
respectively  inscribed,  Antiochus  and  Antichrist."^ 

1  llicrophant,  May  1843;  p.  273.     New  York. 


translator's  preface.  xli 


(ECOLAMPADIUS,  ZUINGLE,  AND  BULLINGER. 

This  is  precisely  the  point  that  these  Lectures  will  assist 
in  determining",  and  the  following  sketches  of  the  opinions 
of  the  immediate  predecessors  and  successors  of  our  Refor- 
mer, will  be  useful  in  guiding  the  judgment  of  the  reader. 

One  of  the  most  learned  of  the  Conmientators  among  the 
Early  Reformers  was  CEcolampadius,  the  well-known  com- 
panion of  ZuiNGLE.  Bullinger  published  his  notes  on  the 
Prophets  about  fifty  years  before  Beza  edited  Calvin's  Lec- 
tures. His  character  for  piety  and  profound  erudition  stood 
high  among  his  contemporaries,  and  his  elaborate  exposi- 
tions of  the  Prophets  form  a  tangible  proof  of  his  industry, 
ingenuity,  and  Christian  proficiency.  Some  account  of  the 
method  in  which  he  treats  these  interesting  questions  will 
here  be  appropriate.  He  divides  the  Book  into  the  two 
natural  divisions — the  Historical  and  the  Prophetical.  His 
remarks  on  the  former  portion  contain  nothing  which  de- 
mands our  notice  at  present ;  but  his  second  division  con- 
tains some  valuable  comments.  He  takes  the  Four  Beasts 
of  chapter  vii.  for  the  Babylonian,  Persian,  Grecian,  and 
Roman  Empires,  dwells  on  the  cruelties  of  Sylla  and  Marius, 
Tiberius  and  Nero  ;  and  accuses  Aben-Ezra  and  the  Jews 
of  denying  this  Fourth  Beast  to  mean  Heathen  Rome,  lest 
they  should  be  compelled  to  embrace  Jesus  as  their  Messiah. 
He  is  not  satisfied  with  Jerome's  opinion,  that  the  Ten  Horns 
mean  Ten  Kings,  who  shovdd  divide  among  them  the  terri- 
tories of  the  Roman  power.  He  takes  the  numbers  "  ten" 
and  "  seven"  for  complete  and  perfect  numbers,  quoting  from 
the  parable,  "  The  kingdom  of  heaven  is  like  ten  virgins." 
He  quotes  and  approves  of  Hippolytus,  who  asserts  "  the 
Little  Horn"  to  mean  the  Antichrist,  to  whom  St.  Paul 
alludes  in  the  Second  Epistle  to  the  Thessalonians.  Apol- 
LiNARius  and  other  Ecclesiastical  Writers  judge  rightly  in 
adopting  this  interpretation,  while  Polychronius  is  deceived 
by  Porphyry  in  referring  it  to  Antiochus.  But  who  is  this 
Antichrist  ?  Is  he  supposed  to  rule  after  the  destruction 
of  Heathen  or  of  Papal  Rome  ?     Q^colampadius  furnishes  us 


xlii  translator's  preface. 

with  many  opinions — some  supposing  Mahomet,  others  Tra- 
jan, and  others  the  Papal  See.  He  quotes  the  correspond- 
ing passage  in  the  Apocalypse,  and  imiDlies  that  the  succes- 
sors of  Mahomet  and  the  occupiers  of  the  Chair  of  St.  Peter 
are  equally  intended.  By  thus  introducing  the  modern  his- 
tory of  Europe  and  of  Asia,  he  leans  rather  to  the  second 
of  those  divisions  into  which  Commentators  on  Daniel  have 
been  divided.  On  this  testing  question  of  "the  Time,  Times, 
and  Half  a  Time,"  he  assumes  it  to  mean  three  years  and  a 
half:  he  has  no  limit  of  any  extension  of  the  time  through 
1260  years  ;  adding,  "there  is  no  reason  why  we  should  be 
religiously  bound  to  that  number,  or  follow  puerile  and  un- 
certain triflings."  He  will  not  allow  Antichrist  to  be  only 
a  single  person,  and  thus  throws  an  air  of  indefiniteness  over 
the  whole  subject. 

Consistently  with  these  principles,  he  interprets  "  The 
Wilful  King"  of  chapter  xi.  by  both  Mahomet  and  the  Pa- 
pacy ;  and  explains  how  this  twofold  power  should  be  de- 
stroyed in  the  Holy  Land.  The  repetition  in  the  numbers 
in  chapter  xii.  is  treated  very  concisely.  Literal  days  are 
said  to  be  intended,  and  the  possibility  of  ascertaining  cer- 
tainty is  doubted.  "  If  any  one  has  detected  any  certainty 
in  these  obscure  dates,  I  do  not  envy  him  :  the  exposition 
already  offered  satisfies  me  ;  for  it  is  not  in  our  power  to 
know  the  precise  divisions  of  the  time  (articulos  temporum)." 
Throughout  the  whole  Comment  of  (Ecolampadius,  there  is  a 
tone  of  piety,  and  a  proficiency  in  correct  interpretation 
which  we  seek  for  in  vain  in  some  disciples  of  the  Early 
Reformers.  He  was  evidently  a  spiritually-minded  man,  and 
was  always  preaching  Christ  in  his  Comments  on  the  Old 
Testament.  Li  this  respect  he  equals,  and  if  possible  sur- 
passes the  more  elaborate  Calvin.  The  extreme  spirituality 
of  this  eminent  Reformer  entitles  him,  in  these  days,  to 
more  notice  than  he  receives.  His  constant  efforts  to 
honour  Christ  as  his  Redeemer,  and  the  practical  and  per- 
severing manner  in  which  he  preaches  the  gospel  of  his 
Redeemer,  in  his  Old  Testament  Exposition,  should  render  his 
writings  familiar  to  every  sincere  and  simple-minded  Chris- 
tian.    And  we  are  not  surprised  when  we  hear  competent 


teanslator's  preface.  xliii 

judges  of  the  diiference  between  Calvin  and  himself  prefer 
the  tone  of  his  remarks  to  that  of  his  more  vigorous  ally. 

GROTIUS. 

The  Commentary  of  Grotius  is  also  worthy  of  comparison 
with  that  of  Calvin.  He  is  very  precise  and  minute  in 
shewing  how  the  history  of  the  East  has  borne  out  the 
truthfulness  of  the  predictions  ;  and  is,  perhaps,  more  accu- 
rate in  details  than  his  predecessor :  he  differs,  indeed,  in  a 
few  points  of  importance,  which  will  be  separately  noticed, 
but,  on  the  whole,  his  remarks  are  correct  and  judicious. 
The  Ten  Kings  of  the  seventh  chapter  he  considers  to  be  Sy- 
rian Monarchs,  and  enumerates  them  as  Seleuci,  Antiochi, 
and  Ptolemsei.  Polanus  and  Junius,  two  Commentators 
who  are  constantly  quoted  by  Pools  in  his  Synopsis,  treat 
the  passage  in  a  similar  way.  The  king  to  arise  after 
them  is  still  confined  to  the  Jewish  era,  and  "  the  Time, 
Times,"  &c.,  are  supposed  to  be  literally  three  years  and  a 
half  The  S6th  verse  of  chapter  xi.  Grotius  interprets  of 
Antiochus  Epiphanes,  and  is  supported  by  Junius,  Pola- 
nus, Maldonatus,  Willet,  and  Broughton.  The  "  Days"  of 
the  twelftli  chapter  are  taken  literally  by  all  the  Commen- 
tators quoted  by  Poole  from  Calvin  to  Mede,  and  all  sup- 
pose the  period  intended  to  be  during  the  reign  of  the  suc- 
cessors of  Alexander.  Mede  was  the  well-known  reviver 
of  the  Year-Day  theory.  Before  his  time  it  was  a  vague 
assertion :  he  first  gave  it  shape,  and  form,  and  plausible 
consistency,  and  since  his  day  it  has  been  adopted  by  many 
intelligent  Critics,  among  whom  are  Sir  Isaac  Newton, 
Bishop  Newton,  Faber,  Frere,  Keith,  and  Birks. 

MALDONATUS. 

The  Commentary  of  Maldonatus,  the  Jesuit,  demands 
more  extended  notice,  as  he  lived  about  the  times  of  our 
author,  and  calls  him  Patriarcha  Uereticorum,  and  looks 
upon  the  subject  from  exactly  the  opposite  point  of  view. 
His  exposition  of  Jeremiah,  Baruch,  Ezekiel,  and  Daniel, 


xliv  translator's  preface. 

was  published  at  Moguntise,  (Mentz,)  161  J.  In  his  proce- 
mium  he  sketches  the  life  of  Daniel,  and  defends  his  Book 
against  Porphyry,  the  Manichseans,  and  the  Anabaptists. 
He  quotes  the  mention  made  of  Daniel  by  Ezekiel,  and  lays 
it  down  as  a  rule,  that  our  ignorance  of  the  author  of  a  book 
docs  not  impeach  its  Canonical  Authority  ;  and  in  the  spirit 
of  his  Religious  Society,  lays  special  stress  upon  the  judg- 
ment and  decision  of  "  the  Church."  He  next  argues  in 
favour  of  the  Apocryphal  Books  attributed  to  this  Prophet, 
and  then  prefers  the  authority  of  his  Church  to  the  testi- 
mony of  Jerome.  He  defends  the  canonicity  of  the  stories 
of  Susannah  and  the  Idol  Bel,  and  comments  on  them  in 
two  additional  chapters,  and  places  "  The  Song  of  the  Three 
Children"  between  the  23d  and  24th  verses  of  chapter  iii., 
translating  from  Theodotion's  version.  There  is  nothing 
worthy  of  special  notice  in  his  remarks  on  the  first  six  chap- 
ters; but  the  next  six  treat  of  the  reigns  of  Christ  and  of  Anti- 
christ. In  accordance  with  this  view,  he  decides  upon  the 
Fourth  Boast  of  the  seventh  chapter  as  the  Roman  Empire, 
after  rejecting  the  opinion  of  Aben-Ezra  in  favour  of  the 
Turks,  and  that  of  Porphyry,  who  thought  it  to  be  the  suc- 
cessors of  Alexander.  Respecting  the  "  Little  Horn,"  his 
wrath  is  stirred  up,  for  "  the  heretical  Lutherans  and  Calvinists, 
and  other  monstrous  sects,"  had  dared  to  pronounce  it  to  be 
the  Roman  Pontiff.  "  But  this  interpretation  even  their 
master,  Calvin,  has  shewn  to  be  absurd."^  He  combats  the 
notion  that  by  one  term  all  the  Roman  Pontiffs  are  intended  ; 
and  then  triumphantly  asks,  Where  are  the  "  Three"  whom 
this  single  one  was  to  pluck  up  ?  He  further  inquires, 
Whether  all  were  past  in  his  own  day,  or  all  future  ?  He 
determines  that  it  is  all  yet  to  be  fulfilled,  and  thus  becomes 
an  adherent  to  the  cause  of  the  Futurists.  As  neither  the 
Ten  Horns  nor  the  Eleventh  have  yet  come  into  existence, 
it  is  natural  to  conclude  the  Eleventh  to  be  that  Antichrist 
whom  Jerome  represents  not  as  a  Demon,  but  a  man  in  whom 
"  a  whole  Satan  shall  corporally  dwell."  He  shall  reign,  he 
thinks,  three  years  and  a  half — a  distinct  and  fixed  period 
— objecting  to  what  he  calls  "  figura  Calvini,"  viz.,  that  an 

1  Comment.,  p.  673,  chap.  vii.  8. 


translator's  preface.  xlv 

uncertain  period  is  intended  by  so  clear  an  expression.  The 
various  ojDinions  of  his  predecessors  on  the  86th  verse  of 
chapter  xi.  move  rather  his  derision  than  his  wrath.  Their 
notions  about  Constantine,  and  Mahomet,  and  the  Roman 
Pontiffs,  do  not  need  his  serious  refutation.  Almost  all 
Catholics,  he  adds,  both  ancient  and  modern,  refer  it  to  the 
Antichrist.  He  also  accuses  the  greater  part  of  "  the  New 
Heretics"  of  stating  the  Michael  of  the  12th  chapter  to  be 
Messiah  himself  ;  and  treats  the  "  days"  of  the  close  of  this 
chapter  as  partly  fulfilled  under  the  Jewish  and  partly 
under  the  Christian  dispensations.  His  inconsistency  in 
this  interpretation  is  more  apparent  than  in  the  preceding 
ones ;  while  his  work  on  the  whole  is  worthy  of  perusal,  as 
he  quotes  with  judgment  the  ojjinions  of  learned  Jews  and 
of  the  earlier  Commentators  of  the  Christian  Church. 

Within  the  first  century  after  the  Reformation,  the  views 
of  Divines  respecting  these  Prophecies  were  far  more 
in  accordance  with  the  ancient  Greek  and  Latin  Fathers 
than  those  prevalent  in  the  present  day.  The  student  who 
would  know  how  Melancthon,  Osiander,  and  Bullinger 
treatod  the  subject  in  reply  to  Bellarmine,  Fererius,  and 
other  Romish  Divines,  may  profitably  consult  Willet's  Hex- 
apla  in  Danielem,  published  at  Cambridge  in  1610,  and 
dedicated  to  King  James  I.  The  arguments  of  the  ancients 
in  reply  to  "  wicked  Porphirie"  are  collected  and  reviewed, 
the  opinions  of  various  Jewish  writers  are  stated  and  con- 
futed, and  no  valuable  remark  of  any  preceding  Commen- 
tator is  overlooked.  For  instance,  the  Fourth  Beast  of  the 
seventh  chapter  is  explained  according  to  the  Jews,  as  the 
Turkish,  and  to  Jerome,  of  the  Roman  empire :  but  he  de- 
cides it  to  be  the  kingdom  of  Syria,  under  the  sway  of 
Seleucus  and  his  posterity.  The  "  Little  Home"  is  said  to  be 
Antiochus  ;  and  Calvin's  view,  connecting  it  with  Augus- 
tus and  the  following  Emperors,  is  thus  treated  : — "  But 
though  these  things  may,  by  way  of  analogic,  be  thus  applied, 
yet,  historically,  as  hath  been  shewed  at  large,  this  prophecy 
was  fulfilled  before  the  coming  of  the  Messiah  into  the  world." 
Bullinger  refers  it  to  the  Pope,  and  others  to  the  Turks  ; 
and  "  These  applications,  by   way  of  analogic,  we  mislike 


xlvi  translator's  preface. 

not/'  The  "  Times"  are  sui^posed,  by  the  majority  of  these 
writers  quoted,  to  be  single  years,  and  the  whole  period 
three  years  and  a  half.  His  laborious  industry  respecting 
the  "  Seventy  Weeks  "  is  most  instructive  ;  and  he  deserves 
the  greatest  possible  credit  for  the  patience  with  which  he 
has  examined  all  authorities,  and  the  acuteness  with  which 
lie  has  discussed  the  most  opposite  opinions.  He  is  careful 
in  remarking  the  various  readings  of  the  text,  and  the  dif- 
ferent renderings  of  all  j^receding  versions.  The  eleventh 
chapter  he  treats  as  all  fulfilled  in  the  history  of  Syria  and 
Palestine  before  the  birth  of  Christ.  He  discusses  with 
much  ability  the  question,  whether  Antichrist  is  a  single 
person,  or  a  succession  of  Rulers,  as  Caliphs  or  Popes, 
and  presents  us  with  the  decisions  of  the  leading  Fathers, 
Romanists,  and  Reformers  on  the  "  notes  and  markes  where- 
in Antiochus  and  Antichrist  agree.''  All  who  would  see 
Bellarmine  fully  confuted,  and  the  enormities  of  this  chap- 
ter brought  home  to  the  several  occupants  of  the  See  of 
Rome,  will  peruse  Willet  with  eagerness  and  profit.  He 
will  also  find  Calvin's  Interpretations  clearly  stated  and 
fairly  compared  with  those  of  the  most  celebrated  Reformers 
and  their  most  acute  antagonists.  The  days  of  tlie  twelfth 
chapter  are  taken  literally,  and  no  hint  is  given  of  any  ela- 
borate theory  of  a  dozen  centuries,  extending  through  the 
modern  history  of  Europe.  To  all  who  love  to  trace  the 
progress  of  opinion,  respecting  the  intercourse  between  men 
and  angels,  "  the  Auncient  of  Dales,"  the  Opening  of  the 
Books,  Michael  the  Prince,  and  the  application  of  these  Pro- 
phecies to  the  Turks,  the  Papacy,  and  the  times  of  a  yet 
future  Antichrist,  will  find  in  the  "  Hexapla"  a  storehouse  of 
valuable  material,  where  he  may  exercise,  with  all  freedom, 
the  liberty  of  choice.  It  proposes  and  answers  598  ques- 
tions, and  discusses  134  controversies,  the  greater  part  of 
the  latter  division  being  directed  against  the  doctrines  and 
practices  of  the  Church  of  Rome. 

JOSEPH  MEDE. 

A  formidable  opposition  to  the  principles  propounded  in 
these  Lectures  is  found  in  the  writings  of  Joseph  Mede. 


translator's  preface.  xlvii 

That  learned  and  ingenious  author  is  usually  held  as  the 
ablest  and  earliest  expositor  of  the  Year-Day  theory.  It  is 
neither  necessary  nor  possible  for  us  here  either  to  confirm 
or  confute  all  his  hypotheses  ;  we  can  only  refer  to  his 
"  Revelatio  Antichristi,  sive  de  Numeris  Danielis,  mccxc. 
Mcccxxxv/'  (Works,  p.  71 7.)  The  first  part  is  occupied  by 
refuting  Broughton  and  Junius,  who  assert  those  mystic 
days  to  have  been  literally  fulfilled  during  the  Wars  of  An- 
TiocHUS.  The  prediction,  he  thinks,  fulfilled  in  the  twelfth 
century  of  our  era,  when  the  persecutions  of  the  Papal  See, 
against  the  Heretics  of  those  days,  are  said  to  verify  the 
words  of  the  Prophet.  Dr.  Todd  has  thought  this  treatise 
worthy  of  a  detailed  refutation,  and  to  all  who  are  interested 
in  determining  whether  Antichrist  is  a  Succession  of  Rulers 
or  a  single  person,  his  learned  remarks  are  worthy  of  atten- 
tive perusal.  In  pursuance  of  his  own  ideas  respecting  a 
l^ersonal  future  Antichrist,  he  is  led  to  dispute  the  division 
of  Alexander's  empire  into  four  parts,  and  to  quote  at  full 
length  various  authorities,  especially  Vbnema,  who  endea- 
voured to  shew  the  number  of  divisions  to  be  ten,  and  that 
the  portion  of  chap.  viii.  usually  interpreted  of  the  Roman 
was  really  fulfilled  by  the  Grecian  Empire  in  the  East.^ 

Calvin  then,  we  find,  agrees  entirely  with  Venema,  and 
by  anticipation  confutes  the  arguments  of  Dr.  Todd.  He 
thinks  it  surj^rising,  that  men  versed  in  Scripture  can  thus 
substitute  darkness  for  light.  He  is  supported  by  Melanc- 
TiiON  and  MiCHAELis,  Hengstenberg  and  Rosenmuller,  as. 
well  as  by  Theodoret  and  most  of  the  Greek  Expositors. 
He  treats  those  more  leniently  who  modestly  and  consider- 
ately suppose  the  times  of  Antiochus  to  be  figurative  of  those 
of  Antichrist.  At  this  "figura  Calvini"  Maldonatus  sneers ; 
and  yet  if  we  determine  that  Calvin's  solution  is  right,  it  is 
the  very  principle  by  which  the  perusal  of  Holy  Scripture 
becomes  profitable  to  us.  "  I  desire,''  says  he,  "  to  treat  the 
Sacred  Oracles  reverently ;  but  I  require  something  certain." 
"  If  any  one  wishes  to  adapt  this  passage  to  present  use,  he 

'See  Herm.  Venem.  Dis.  ad  Vat.  Dan.  Emblem.,  Dis.  v.  §  3-12,  pp. 
347-364,  4to.  Leovard,  1745,  as  quoted  at  length  in  Todd's  Discourses 
on  Antichrist,  pp.  504-515. 


xlviii  translator's  preface. 

may  refer  it  to  Antichrist/'  on  the  principle,  "  that  whatever 
happened  to  the  Ancient  Church,  occurred  for  our  instruc- 
tion/' Hence  he  allows  of  a  double  sense,  and  raises  a  ques- 
tion which  has  been  ably  contended  for  and  against  by  many 
subsequent  Divines.  It  is  too  important  to  be  passed  over, 
and  will  demand  our  notice  in  our  Second  Volume. 

The  followers  of  Mede  have  met  with  a  formidable  anta- 
gonist, and  the  adherents  of  Calvin  a  staunch  supporter  in 
the  late  Regius  Professor  of  Hebrew  in  the  University  of 
Cambridge.  Dr.  Lee,  in  his  pamphlet  on  the  Visions  of 
Daniel  and  St.  John,^  has  stated  his  reasons  for  adhering 
to  the  Older  Interpreters,  thus  adopting  the  principle  of  the 
Pra3terists,  and  entirely  discarding  the  slightest  reference  to 
the  Pope  and  the  Papacy.  His  conclusions  may  be  exhibited 
in  a  few  words.  Respecting  Nebuchadnezzar's  Image,  "  the 
feet  must  of  necessity  symbolize  Heathen  Rome  in  its  last 
times."^  "Papal  Rome  cannot,  therefore,  possibly  be  any 
prolongation  of  Daniel's  Fourth  Empire."  "  These  Kings," 
represented  by  the  Toes,  "  may,  therefore,  be  supposed  in  a 
mystical  sense  to  be,  as  the  digits  ten,  a  round  number,  and 
signifying  a  whole  series."^  "  The  Little  Horn"  is  said  to 
be  Heathen  Rome — its  persecuting  Emperors  from  Nero 
to  CoNSTANTiNE  fulfilling  the  Prophetic  conditions.  The 
phrase  "  a  Time,  Times,  and  a  Half,"  is  said  to  refer  to  the 
"  latter  half  (mystically  speaking)  of  the  Seventieth  Week  of 
our  Prophet."*  "  Daniel's  Week  of  seven  days — equivalent 
here  to  Ezekiel's  period  of  seven  years — is,  we  find,  divided 
into  two  imrts  mystically  considered  halves,  or  of  three  days 
and  a  half."^  .  .  .  "That  the  Roman  Power  took  away  the 
Daily  Sacrifice,  and  cast  down  the  place  of  its  Sanctuary,  it 
is  impossible  to  doubt.  Titus,  during  the  reign  of  his  father 
Vespasian,  desolated  Jerusalem  by  destroying  both  the  City 
and  the  Sanctuary."  Thus  in  his  general  principles  of  Expo- 
sition, this  celebrated  Hebraist  pronounces  his  verdict  in 
favour  of  Calvin  and  his  interpretation. 

No  notice  is  taken  in  these  Lectures  of  the  Deutero- 

>  Seeleys,  London,  1851.  -  Sect.  i.  p.  1.  »  Ibid.,  p.  2. 

i  F.  16.  ^  lutrod.,  p.  xliii. 


.    TRANSLATOU'S  PREFACE.  xlix 

Canonical  additions  to  this  Propliet,  In  the  versions  of  the 
Septuagint,  and  that  of  Theodotion,  there  are  some  additions 
to  this  Book  which  arc  not  found  in  the  Hebrew  Canon. 
Jerome  transhited  these  from  the  version  of  Theodotion,  and 
ably  replies  to  the  objection  of  Porphyry,  by  denying  the 
canonicity  of  the  following  treatises,  viz..  The  Prayer  of 
Azarias,  the  Song  of  The  Three  Children,  the  History  of 
Susanna,  and  The  Story  of  Bel  and  the  Dragon.  Eusebius 
also  denies  the  identity  between  the  Propliet  and  the  Son 
of  Abdias,  the  priest  who  ate  of  the  table  of  the  King  of 
Babylon.  De  "Wette,  in  his  Lehrhuch,  has  discussed  the 
criticism  of  these  treatises  with  great  ability.  As  early  as 
the  second  century,  the  Septuagint  Version  of  Daniel  was 
superseded  by  that  of  Theodotion  ;  and  the  former  was  lost 
till  it  was  discovered  and  published  at  Rome  in  1772.  The 
views  of  De  Wette,  and  of  "  Alber  of  Pestii,  who  contends 
against  Jahn  for  the  historic  truth  of  these  variations,"  will 
be  found  in  the  Addenda  to  Daniel  in  Kitto's  Cyclojia^dia. 
The  Commentators  of  the  Romish  Church  feel  bound  in 
honour  to  defend  these  additional  portions.  Their  best  argu- 
ments will  be  found  in  a  j^raiseworthy  attempt  of  J.  G. 
Kerkiierdere,  Historian  to  his  Catholic  Majesty  Charles  III., 
to  explain  some  difficulties  in  this  Prophet.^  He  considers 
the  number  of  Daniel's  Treatises  to  bo  a  dozen.  He  places 
the  history  of  his  own  Youth  first,  that  of  Susanna  second, 
the  Story  of  Bel  and  the  Dragon  third,  and  Nebuchadnezzar's 
Dream  fourth  ;  and  then  with  great  precision  and  clearness, 
enters  upon  those  historical  questions  which  need  both  acute- 
ness  and  research  in  their  treatment."  Bellarmine  also 
dwells  on  the  testimony  of  the  Greek  Fathers,  but  meets 
with  an  able  opponent  in  Willet,  the  laborious  author  of 
the  Hexapla  in  Danielem.^ 

It  must  not  be  forgotten  that  portions  of  this  Book,  like 
that  of  Ezra,  are  written  in  Chaldec.  From  the  fourth  verse 
of  chap.  ii.  to  the  end  of  chap,  vii.,  the  language  is  Chaldee. 

'  Pee  his  "Prodronnis  Danielicus,"  p.  19.     Lovanii.  1711. 
2  See  the  Appendix  where  the  opinions  of  various  writers  are  collected — 
especially  pp.  331-.33G. 

»  See  the  Sixfold  Commcntarie,  p.  10.     Edit.  1 610. 
VOL.  I.  1) 


1  translator's  prefacf. 

RosENMULLER  assio'iis  as  a  reason  for  this,  tlie  desire  of  the 
author  to  represent  Nebuchadnezzar  and  the  Magi  as  speak- 
ing in  the  language  of  their  countrj.  However  valid  this 
reason  may  be  for  tlie  earlier  chapters,  it  is  not  equally  so 
for  the  sixth  and  seventh,  since  the  Medes  and  Persians  pro- 
bably used  the  Persian  tongue.  Abarbenel,  in  the  preface 
to  his  Commentarivm,  supposes  that  Chaldee  was  no  longer 
in  use  after  the  taking  of  the  city  ;  and  that  Daniel,  througli 
ignorance  of  Persian,  returned  to  the  use  of  Hebrew.  C.  B. 
MiCHAELis,  however,  demurs  to  this,  and  suggests  that  the 
use  of  either  tongue  was  arbitrary,  just  as  modern  scholars 
use  either  Latin  or  their  own  vernacular  tongue  according  to 
their  convenience  and  taste.  Tlie  occurrence  of  this  older 
form  of  the  Aramaic  idiom  lias  been  seized  upon  by  the  op- 
jjonents  of  the  authenticity  of  this  Book,  while  its  use  has 
been  ab]y  explained  and  vindicated  by  Hengstenberg.^ 

THE  KELIGIOUS,  SOCIAL,  AND  POLITICAL  VALUE  OF  CALVIN'S 
METHOD  OF  EXPOSITION. 

In  concluding  our  Introductory  Remarks  it  will  be  use- 
ful to  offer  a  few  suggestions  on  the  Religious,  Social,  and 
Political  value  of  Calvin's  Method  of  Exposition  through- 
out these  Lectures.  Such  suggestions  are  the  more  appro- 
priate in  these  days  when  views  directly  adverse  to  our 
Reformer's  are  extensively  popular  through  the  ingenious 
theories  of  Faber,  Elliott,  and  Gumming.  Those  who  have 
imbibed  their  views  will  pronounce  these  Volumes  profitless 
and  barren.  "  Wliat  can  it  benefit  us,"  they  will  ask,  "  in 
the  present  day,  to  know  how  many  Kings  reigned  from 
Cyrus  to  Xerxes  ;  the  clianges  in  tlie  Empire  of  Alexan- 
der ;  the  troops  which  fought  at  Raphia  ;  the  marriage  of 
Berenice,  and  the  results  of  the  invasion  of  Greece  by  An- 
TiocHUS?"^     .    .    .    "  Wiiy  not  suffer  these  antiquated  facts 

*  Authcntie  dcs  Daniel,  p,  310 — on  the  otlier  side,  see  Tlipologische 
Studien,  1830,  p.  290,  et  seq. ;  as  quoted  in  Kitto's  Biblic.  Cyc.,  Art.  Chald. 
Lang. 

^  Birks,  ibid.  chap.  xxi.  Thmigh  the  views  of  this  writer,  expressed 
from  chap.  xii.  to  xx.  are  diametrically  opposed  to  those  of  Calvin,  yet  the 
remarks  of  chap.  xxi.  are  so  excellent,  that  we  shall  avail  ourselves  of  a  few 
appropriate  sentences. 


TRANSLATOll'S  PUEFACE.  H 

of  history  to  sleep  quietly  in  the  dust,  and  bend  our  strength 
to  the  controversies  and  practical  movements  of  the  present 
hour  ?"  May  we  not  reply,  that  he  is  best  able  to  under- 
stand and  unfold  the  religious  phases  of  the  age  in  which  he 
lives,  who  is  most  familiar  with  the  events  and  opinions  of 
all  jDreceding  times.  No  man  can  permanently  impress  his 
own  age  with  the  precepts  of  spiritual  wisdom,  who  knows 
nothing  but  what  his  own  eyes  have  seen,  and  his  own  hands 
have  handled.  The  ever  varied  messages  of  the  Holy  Spirit 
have  always  combined  historical  reality  with  the  deepest  spi- 
ritual significance.  The  details  of  Profane  History  and  its 
comparison  with  the  Sacred  Text  will  never,  by  itself,  ena- 
ble us  to  reap  the  full  harvest  of  solid  improvement  from  the 
perusal  of  these  Sacred  Oracles,  We  must  dive  deeper  than 
the  surface.  We  must  look  at  them  in  the  light  of  one  ma- 
jestic and  solemn  truth.  They  are  all  "  the  foreseen  counsels 
and  works  of  the  living  God  ;  the  vast  scheme  of  Providence 
which  he  has  ordained  for  his  own  glory,  and  steps  in  the 
fulfilment  of  his  everlasting  counsel." 

We  are  fully  aware,  that  many  will  pronounce  these  Vo- 
lumes deficient  in  sj^iritual  life,  and  in  Protestant  zeal.  But 
tlie  Christian  who  dares  not  dogmatize  bej'ond  the  direct 
teachings  of  the  Spirit  of  God,  will  apply  them  indirectly  to 
the  events  of  the  present  era,  on  the  intelligible  principles 
of  Sacred  Analogy.  They  thus  become  a  portion  of  that 
Divine  Lesson  which  fulfilled  Prophecy  is  ever  reading  to 
the  Church  of  God.  They  display  His  ceaseless  dominion 
over  the  wills  of  Sovereigns  and  over  the  destinies  of  Na- 
tions. When  abstract  truths  are  felt  to  be  powerless  in 
breaking  the  spell  of  worldliness,  and  in  piercing  within  the 
charmed  circle  of  social  strife  and  political  party,  these  em- 
bodied proofs  of  an  ever-watchful  Deity  may  awe  men  into 
submission  to  his  sovereign  will.  The  hollow  maxims  of 
earthly  policy  will  never  be  superseded  till  men  reverence 
the  God  op  Daniel,  and,  like  the  heavenly  Elders,  cast  all 
their  crowns  of  intellect  and  renown  before  His  throne. 
From  the  days  of  Nebuchadnezzar  and  of  Cyrus,  we  see  in 
every  change  the  foot-prints  of  a  guiding  Deity.  "  The 
reigns    of    Cambyses,    Smerdis,    and    Darius  ;    the    arma- 


Hi       •  translator's  preface. 

ment  of  Xerxes,  with  its  countless  myriads  ;  the  marches, 
and  counter-marches,  and  conflicts,  the  subtle  plots  and 
shifting  alliances  of  contending  kings,  long  before  the}'' 
occurred,  were  noted  down  in  '  the  Scriptures  of  Truth' — 
the  Secret  Volume  of  the  Divine  counsels.  All  of  them,  be- 
fore they  rose  into  birth,  were  revealed  by  the  Son  of  God 
to  his  holy  Prophets  ;  and  they  remain  till  the  end  of  time 
an  imperishable  monument  of  His  Providence  and  foreknow- 
ledge. All  was  foreseen  bv  His  wisdom  and  ordained  bv 
his  Sovereign  power.  The  passing  generations  of  mankind, 
while  they  see  this  blue  arch  of  Providence  above  them,  and 
around  them,  sure  and  steadfast,  age  after  age,  like  Him  who 
has  ordained  it,  must  feel  a  deep  and  quiet  reverence  take 
possession  of  their  soul."  The  minuteness  of  detail  in  the 
visions  concerning  Alexander  and  Ptolemy  Soter,  and  the 
repulse  of  Antiochus,  convey  the  same  instructive  lesson. 
''  Every  royal  marriage,  like  that  of  Berenice  or  Cleopatra, 
with  all  its  secret  issues  of  peace  or  war,  of  discord  or 
union  ;  the  levying  of  every  army,  the  capture  of  every  for- 
tress, tlie  length  of  every  reign,  the  issue  of  every  battle,  the 
lies  of  deceitful  ambition,  the  treachery  of  councillors,  the 
complex  web  of  policy,  woven  out  of  ten  thousand  human 
wiles,  and  each  of  them  again  the  product  of  ten  thousand 
various  influences  of  good  and  evil,  all  are  pourtrayed  with  un- 
erring accuracy  in  '  the  Scriptures  of  Truth.' "  .  .  .  .  "  The 
pride  of  Antiochus  the  Great,  his  successful  ambition  and 
military  triumphs,  his  schemes  of  politic  affinity,  nay,  even  his 
prudent  regard  for  the  house  of  God,  cannot  avert  the  sentence 
written  against  him,  for  his  fraud  and  violence  in  the  Word  of 
Truth.  In  the  height  of  seeming  power,  his  own  reproach  is 
turned  againsthim,and  he  tumbles  andftills,  and  isnotfound." 
If,  then,  we  conclude  with  Calvin,  that  the  persecution 
of  the  Little  Horn  and  the  idolatries  of  the  Wilful  King  are 
past,  on  what  jirinciple  are  we  to  derive  instruction  from 
their  perusal  ?  By  the  inductions  of  a  Divine  analog}'',  by 
the  assertion  that  "all  which  has  passed  is  in  some  sense  ty- 
pical of  all  that  is  to  come."  "  The  Saints  of  the  Most  High" 
are  always  the  special  objects  of  Jehovah's  regard ;  they 
ever  meet  with  an  oppressor  as  fierce  as  Antiochus,  and  as 


translator's  preface.  liii 

hateful  as  "  the  Man  of  Sin  ;"  but  still,  whatever  their  suf- 
ferings under  a  Guise  or  an  Alva, .they  shall  ultimately  "  take 
the  Kingdom,"  and  possess  it  for  ever.  Strongholds  of  Ma- 
huzzim  there  always  will  be,  under  either  the  successors  of 
Medici  or  the  descendants  of  Mahomet.  The  evidence  of 
Gibbon,  which  has  been  used  so  freely  by  many  modern 
theorists,  is  equally  valuable  on  the  hypothesis,  that  similar 
relations  between  the  Church  and  the  w^orld  occur  over  and 
over  again  in  the  course  of  successive  ages.  A  parallel  may 
often  be  drawn  by  an  ingenious  mind  between  the  perse- 
cutions of  Heathen  and  of  Papal  Rome,  and  the  temptation  is 
always  great  to  refer  the  fulfilment  of  Prophecy  exclusively 
to  that  system  of  things  with  wliich  we  are  immediately 
and  personally  concerned.  Military  ambition,  subtle  policy, 
the  arts  of  Statesmen,  the  voice  of  excited  multitudes, 
the  passions  of  every  hour,  the  delusions  of  every  age — all 
must  pass  in  silent  review  under  the  eye  of  heaven.  They 
are  repeated  with  every  successive  generation  under  an  inti- 
nite  variety  of  outward  form,  but  with  a  perfect  identity  in 
spirit  and  in  feeling.  It  may  be  safely  asserted,  that  every 
social  and  jDolitical  change  from  the  times  of  Nebuchadnezzar 
to  those  of  CoNSTANTiNE,  liavc  had  their  historic  parallel  from 
the  days  of  Charlemagne  to  those  of  Napoleon.  Hence, 
Predictions  which  originally  related  to  the  Empires  of  the 
East,  may  be  naturally  transferred  to  the  transactions  of 
Western  Christendom.  At  the  same  time,  there  never  may 
have  been  the  slightest  intention  in  tlie  mind  of  the  writer 
to  apply  them  in  this  double  sense.  We  cannot  venture  to 
discuss  all  the  arguments  either  for  or  against  the  double 
sense  of  Prophecy.  Calvin,  at  least,  opposed  it  strongly,  and 
whenever  he  swerved  from  the  literal  version,  he  substituted 
the  principle  of  accommodation,  according  to  the  educated 
taste  of  an  experienced  Expounder  of  Holy  Writ.  It  will, 
perhaps,  be  our  truest  wisdom  to  listen  to  the  judicious  ad- 
vice of  Bishop  HoRSLEY  : — "  Every  single  text  of  prophecy 
is  to  be  considered  as  a  portion  of  an  entire  system,  and  to 
be  understood  in  that  sense  which  may  best  connect  it  with 
the  whole.  The  sense  of  Prophecy,  in  general,  is  to  be  sought 
in  the  events  which  have  actually  taken  place.    ...    To 


liv  translator's  preface. 

qualify  the  Christian  to  make  a  judieions  application  of  these 
rules,  no  skill  is  requisite  in  verbal  criticism — no  proficiency 
in  the  subtleties  of  the  logician's  art — no  acquisition  of  re- 
condite learning.  That  degree  of  understanding  with  which 
serious  minds  are  ordinarily  blessed — those  general  views  of 
the  schemes  of  Providence,  and  that  general  acquaintance 
with  the  Prophetic  language  which  no  Christian  can  be 
wanting  in  .  .  .  these  qualifications  will  enable  the  pious, 
though  unlearned  Christian,  to  succeed  in  the  application  of 
the  Apostle's  rules."  (2  Pet.  i.  20,  21.)^  While  this  senti- 
ment is  cheering  to  the  humble-minded  believer,  another 
principle  laid  down  by  the  same  author  must  never  be 
omitted.  The  meaning  of  a  prediction  "  never  can  be 
discovered  Avithout  a  general  knowledge  of  the  principal 
events  to  which  it  alludes."  Let  Calvin,  then,  be  judged  by 
this  simple  test — and  before  we  venture  to  condemn  him, 
let  us  be  equally  patient,  and  equally  careful  to  gather  all 
the  information  within  our  reach. 

CONTEMPORARY  EVENTS  IN  FRANCE. 
The  period  when  our  Reformer  addressed  these  Lectures 

TO  ALL    THE    PIOUS  WORSHIPPERS    OF    GoD    IN    FrANCE,  is    nOW 

worthy  of  our  attention.  Calvin  writes  from  Geneva  at  the 
close  of  the  month  of  August  a.d.  1561,  immediately  pre- 
ceding that  Colloquy  at  Poissy,  to  which  reference  was  made 
in  the  preface  to  Ezekiel.^  Plis  Letter  depicts  so  faithfully 
the  state  of  persecution  in  which  the  Christians  of  Franco 
were  placed,  and  compares  it  so  efficiently  with  the  condition 
of  Daniel  and  the  pious  worshippers  of  God  under  Nebu- 
chadnezzar, that  £he  more  we  know  of  the  times  in  which 
Calvin  wrote,  the  more  complete  the  parallel  appears.  An 
animated  sketch  of  this  eventful  era  has  lately  been  pub- 
lished by  the  Queen's  Professor  of  Modern  History  in  the 
University  of  Cambridge ;  and  as  the  views  of  the  Editor 
accord  with  those  of  the  Professor  "  On  the  Reformation  and 
the  Wars  of  Religion  "  in  France,  we  shall  abridge  and  con- 
dense his  narrative,  as  the  best  suited  to  our  purpose. 
'  See  his  four  Sermons  on  this  passage.       ^  Calvin  on  Ezckiel,  vol.  i.  p.  xxix. 


translator's  preface.  ]v 


THE  GENERAL  SYNOD  OF  PROTESTANTS  AT  PARIS. 

When  Calvin  addressed  his  followers  in  France,  as  desir- 
ous of  the  firm  establishment  of  Christ's  kingdom  in  their 
native  land,  he  was  at  his  College  in  Geneva  ;  but  his  labours 
and  his  Writings  were  all-powerful  in  influence  with  the  Re- 
formed in  France.     Their  numbers  were  large  throuohout 
the  cities  and  villages  of  the  Empire.     Leeevre  and  Farel 
were  as  father  and  son  in  ceaseless  efforts  to  mahe  known  to 
these  Gentiles  "  the  unsearchable  riches  of  Christ."     Their 
evangelical  preaching  was  signally  blessed.     Briconnet,  the 
Bishop  of  Meaux,  aided  them  in  translating  the  Evangelists 
and  in  heralding  the  word  of  God,  and  so  rapidly  and  widel}- 
had  their  gospel  been  received,  that  "  a  Heretic  of  Meaux" 
became  the  popular  title  for  an  opponent  of  the  Papacy. 
Notwithstanding  the  hideous  spectacle  and  the  odious  Mas- 
sacre of  the  29th  of  January  1535,  when  Francis  I.  cele- 
brated the  Fete  of  Paris  by  the  Martyrdom  of  the  Saints  of 
God,  the  Reformers  were  so  numerous  throughout  the  realm, 
that  a  serious  conflict  was  ajDproaching  between  themselves 
and  their  foes.      On  the  25th  of  May   1559,  a  General 
Synod  of  all  Protestant  Congregations  was  solemnly  con- 
vened and  held  at  Paris — the  ecclesiastical  system  of  their 
Patriarch  at  Geneva  was  adopted,  and  his  '' Institution  Chre- 
tienne"  became  the  source  and  basis  of  their  Confession  of 
Faith.     Paris  was  but  the  energizing  centre  of  an  organized 
Church  throughout  the  Sixteen  Provinces  of  the  Realm, 
while  Synods,  and  Consistories,  and  Conferences  formed  a 
kind  of  Spiritual  Republic,  spreading  like  network  over  the 
land.     But  the  hand  and  the  eye  of  the  Persecutor  was  upon 
them.     Rome  had  its  despotic  tyrants  both  in  Court  and 
Camp.     In  the  very  midst  of  the  Parliament  at  Paris,  a  con- 
fessor of  the  true  faith  appeared — but  his  courage  was  ex- 
tinguished by  his  condemnation.     Dubourg,  a  magistrate  of 
eminent  learning  and  illustrious  family,  in  the  presence  of 
the  King,  in  his   place  in  Pai'liament,  invoked   a  National 
Council  for  the  Reform  of  Religion,  and  denounced  the  per- 
secution of  Heretics  as  a  crime  against  Him  whose  holy 
name  they  were  accustomed  to  adore  with  their  djing  breath. 


Ivi  translator's  preface. 

He  expiated  his  audacity  by  his  death,  and  before  the  grave 
had  been  opened  for  him  it  had  closed  upon  the  Royal  Ty- 
rant, Henry  II.,  who  bequeathed  his  crown  to  a  second 
Francis  in  his  sixteenth  year.  x\.nd  who  knows  not  the 
crafty,  treacherous,  and  intriguing  wickedness  of  the  Queen- 
mother,  Catherine  of  Medici  ?  Who  knows  not  the  ambi- 
tious worldliness  of  the  two  sons  of  Claude  of  Lorraine — 
Francis,  the  Duke  of  Guise — the  savage  butcher  of  the  Hu- 
guenots of  Champagne,  and  Charles,  the  Cardinal  Lor- 
raine, the  subtle  agent  of  Rome's  most  hateful  policy  ?  These 
artful  brothers  worked  their  way  to  supreme  influence  in  the 
national  councils.  Having  married  their  niece,  Mary  Queen 
OF  Scots,  to  their  youthful  Sovereign,  they  employed  their 
vast  influence  for  the  wholesale  martyrdom  of  the  defenceless 
flock  of  Christ.  In  every  Parliament  of  the  kingdom  they 
established  Chambers  for  trying  and  burning  all  persons 
charged  with  heresy,  which  obtained  the  unenviable  notori- 
ety of  "  chamhres  ardentes."  "  But  deep,"  says  the  eloquent 
Lecturer,  "  called  unto  deep."  The  alarmed  and  exasper- 
ated Huguenots,  confident  in  their  strength  and  deriving 
courage  from  despair,  rose  in  many  parts  of  France  to  repel, 
or  at  least  to  punish  their  antagonists.  In  the  midst  of 
the  anarchy  of  the  times,  a  voice  was  raised  in  calm  and 
earnest  remonstrance,  urging  toleration  and  peace.  In  Au- 
gust J  560,  the  renowne  1  Chancellor  L'Hopital  appeared  be- 
fore the  King  and  an  assembly  of  notables  at  Fontainebleau. 
He  presents  a  Petition  from  the  whole  Reformed  Church  of 
the  realm,  and  requests  the  royal  permission  for  the  free 
performance  of  public  worship.  "  Your  Petition,"  says  the 
King,  "is  without  a  signature  !"  "  True,  sire,"  replies  Co- 
LiGNY,  "  but  if  you  will  allow  us  to  meet  for  the  purpose,  I 
will  obtain  50,000  signatures  in  one  day  in  Normandy 
alone !"  His  zeal  might  occasion  a  slight  exaggeration — 
but  the  i^hrase  presents  us  with  data  for  conjecturing  the 
number  of  "  the  pious  "  whom  our  Reformer  addressed  about 
a  year  afterwards.  As  soon  as  opportunity  was  given  for 
listening  to  the  glad  tidings  of  salvation,  large  accessions 
were  made  to  the  hosts  of  the  believers.  Farel,  though 
advanced  in  years,  preached  the  truth  to  large  and  cnthusi- 


translator's  preface.  Ivii 

astic  assemblages.  In  the  neighbourhood  of  Paris,  tlie  fol- 
lowers of  Beza  were  numerous,  and  his  admirers  reckoned 
them  at  40,000.  L'Hopital  presented  to  the  Queen - 
mother  a  list  of  2150  Reformed  Congregations,  each  un- 
der the  ministry  of  a  separate  pastor,  and  he  reckoned 
the  number  of  the  Huguenots  as  one-third  of  that  of  the 
Romanists ! 


EDICT  OF  POISSY. 

At  the  very  moment  when  Calvin  was  penning  in  his 
study  the  Letter  which  is  prefixed  to  these  Lectures  on 
Daniel,  the  Edict  of  July  1561  was  issued.  It  bears  the 
impress  of  the  restored  influence  of  the  House  of  Lorraine, 
which  ever  proved  an  implacable  foe  to  the  Gospel  of  Christ 
as  preached  by  the  Calvinists.  That  Edict  forbad  their 
public  assemblies,  and  yet  tolerated  their  private  and  social 
worship.  It  protected  them  from  injury  on  account  of  their 
opinions,  and  provided  for  a  National  Council  which  should, 
if  possible,  settle  differences  which  were  in  their  nature  irre- 
concilable. This  important  enactment  was  issued  in  the  As- 
sembly at  Poissy,  held  a  few  weeks  after  the  date  of  the 
Letter  which  follows  this  Preface,  and  which  has  been  al- 
luded to  in  the' Preface  to  Ezekiel.  Calvin  was  absent,  be- 
cause the  French  Court  refused  to  give  those  securities  for 
his  safety  which  the  Republic  of  Geneva  required.  But  he 
was  ably  represented  by  Beza,  and  a  dozen  ministers,  and 
twenty-two  lay  deputies  of  the  Churches.  The  dramatic 
taste  of  the  French  mind  was  gratified  by  the  scene,  for  the 
tournaments  of  belted  knights  had  now  given  way  to  those 
of  theological  disputants.  In  the  Refectory  of  the  great  Con- 
vent the  boy  King  was  seated  on  a  temporary  throne.  The 
members  of  his  family,  the  officers  and  ladies  of  his  Court, 
were  stationed  on  one  side,  six  Cardinals,  with  an  array 
of  mitred  Bishops,  were  assembled  on  the  other.  The  rustic 
garb  of  Beza  and  his  associates,  as  they  were  introduced 
to  their  Sovereign  by  the  Chancellor,  contrasted  strongly 
witli  the  gorgeous  apparel  and  the  showy  splendour  of  the 
Court  and  its  attendants.     The  political  Cardinal  of  Lor- 


Iviii  translator's  preface. 

RAiNE  and  tlio  subtle  General  of  tlie  Jesuits,  Iago  Lasquez, 
conducted  the  dispute  against  Beza.  The  Doctors  of  the 
Sorbonne  watched  the  sport  with  official  keenness,  while 
Catherine  listened  to  the  debate  with  secret  contempt, 
having  long  ago  determined  to  root  out  every  Heretic 
as  soon  as  she  could  throw  the  mantle  of  policy  over  her 
cruelty. 


PARALLEL  BETWEEN  THE  PROTESTANTS  IN  FRANCE  AND 
THE  JEWS  IN  BABYLON. 

The  matured  Christian  is  now  enabled  to  see  at  a  glance, 
that  such  Conferences  are,  of  necessity,  worthless  as  to  any 
progress  of  vital  religion  in  the  soul.  The  narrative,  how- 
ever, may  enable  the  reader  to  enter  a  little  into  the  state 
of  the  Christians  in  France  when  Calvin  indited  his  Prefa- 
tory Letter,  and  may  justify  the  comparison  which  he  makes 
between  their  lot,  under  the  tyranny  of  such  merciless  rulers, 
and  that  of  Daniel  under  the  sway  of  the  imperious  Nebd- 
CHADNEZZAR,  and  at  the  tender  mercy  of  his  colleagues  under 
Darius.  The  parallel  is  as  complete  as  it  could  possibly  be 
between  the  temporal  position  of  the  pious  in  France,  and 
that  of  the  devout  Jews  in  Babylon — and  the  graphic  de- 
scription of  the  Royal  Professor  of  Modern  History  fully 
justifies  the  pastoral  anxiety  of  the  austere  Theologian  of 
Geneva. 


ARRANGEMENT  OF  THE  PRESENT  WORK. 

The  CONTENTS  of  thosc  Volumes  are  as  follow : — 
The  FIRST  Volume  contains  a  translation  of  Calvin's 
elaborate  Address  to  All  the  Faithful  in  France ;  and  also 
of  his  Preface  to  his  Lectures.  Their  translation  is  con- 
tinued to  the  end  of  the  Sixth  Chapter,  which  closes  the 
Historical  portion  of  the  Book.  Dissertations  exjilanatory 
of  the  subject-matter  of  the  Commentary  close  the  Volume, 
containing  various  histoi'ical,  critical,  and  exegetical  remarks, 
illustrating  the  Sacred  Text  as  expounded  by  our  Reformer. 
The  chief  of  them  are  ns  follow,  viz.  : 


translator's  preface.  lix 

Chap.  I.  The  Date  of  Jehoiakim's- Reign. 

Nebuchadnezzar — one  King  or  two  ? 

His  Ancestors  and  Successors. 

The  Chaldeans. 

The  Three  Chikh-en. 

CoRESH — was  he  Cyrus  the  Great  ? 

Chap.  II.  The  Dream. 

The  Image. 

The  Stone  cut  without  hands. 
Chap.  III.  The  Statue  at  Dura. 

The  Magistrates. 

The  Musical  Instruments. 

The  Son  of  God. 
Chap.  IV.  The  Watcher. 

Tlie  Madness. 

The  Edict  of  Praise. 
Chap.  V.  Belshazzar  and  the  feast. 

The  Queen. 

The  Handwriting. 

The  Medes  and  Persians. 

Darius  the  Mode. 

The  Capture  of  Babylon. 
Chap.  VI.  The  Three  Presidents, 

The  King's  Decease. 

The  Prolongation  of  Daniel's  Life. 

The  SECOND  Volume  proceeds  with  the  Translation  of  tlie 
remaining  Chapters,  which  are  the  peculiarly  Prophetic 
portion  of  the  Book  ;  and  the  interest  which  every  sound 
Exposition  of  tliesc  Prophecies  has  always  excited  through- 
out the  Theological  world,  will  render  the  following  Addenda 
acceptable  to  the  reader. 

I.  Dissertations  explanatory  of  the  last  six  Chap- 
ters OF  Daniel,  fully  elucidating  all  important 
questions. 
II.  A  connected  translation  of  Calvin's  version,  illus- 
trated by  the  peculiar  words  and  phrases  of  his 
Commentary. 


Ix  translator's  preface. 

III.  A  summary  op  the  historical  and  prophetic   por- 

tions OF  THE  BOOK,  accoi'diiig  to  Calvin's  view  of 
their  contents. 

IV.  A  notice  of  SOME  Ancient  Codexes  and  Versions. 

V.  A  list  of  the  most  valuable  Ancient  and  Modern 
British  and  Foreign  Expositions  of  Daniel, 
with  concise  Epitomes  of  the  contents  of  the  most 
important. 

VI.  An  Index  of  the  Scriptural  passages  quoted  in  the 
Lectures. 

VII.  A  copious  Index  of  the  chief  words  and  subjects 
treated  in  these  Volumes. 

Before  concluding  these  Prefatory  Ohservations,  The 
Editor  would  briefly  refer  to  the  fundamental  rules  of  the 
Calvin  Translation  Society,  which  very  wisely  exclude 
all  expressions  of  private  opinion.  He  hopes  that  no  re- 
marks in  this  Preface  will  be  deemed  inconsistent  with  so 
judicious  a  regulation.  The  clear  illustration  and  the  com- 
prehensive defence  of  our  Venerable  Reformer  seem  to  de- 
mand the  candid  statement  of  some  views  which  are  adverse 
to  the  popular  current  ;  but  this  necessity  need  not  induce 
him  to  step  beyond  the  limits  of  his  province.  It  has 
been  his  desire  conscientiously  to  vindicate  his  Author's 
Interpretations  wherever  he  is  able  to  do  so,  and  as  fear- 
lessly to  point  out  wherever  Calvin  is  allowed  to  be  in 
error  ;  but  in  both  cases,  the  Editor  has  scrupulously 
avoided  taking  any  one-sided  view  of  a  great  argument. 
He  has  attempted  to  exercise  the  utmost  impartiality  in 
quoting  from  a  great  variety  of  Standard  Works  which  con- 
tain the  most  opposite  conclusions  ;  and  yet,  in  accordance 
with  the  first  principles  of  these  Translations,  he  has  at  the 
same  time  carefully  abstained  from  pressing  any  sentiments 
of  his  own  on  the  attention  of  the  intelligent  reader. 


T.  M. 


ShKRIFF-HutTON  VlCAUAGK, 

May  1852. 


lOANNIS     OALVINI 

PR^LECTIONES 

IN 

LIBRVM  PKOPHETIARVM  DANIELTS. 

loaimis  Budsei  &  Carol!  Ionuilla30  laborc 
&  industria  excerptae. 

Cvm  Indice  locupletj/Jimo. 


OENEVAE, 

Apud  lohannem  Vignon,  Petrum  & 
lacobum  Chou'et. 


M.  DC.  XVII. 


THE  PRINTER  WISHES  HEALTH  FROM  THE  LORD 
TO  THE  PIOUS  READER. 

Hail  to  thee,  Christian  Eeader  ! — I  present  to  thee  the  Lectures 
of  the  most  illustrious  John  Calvin,  in  which  he  has  interpreted 
THE  Prophecies  of  Daniel,  with  his  usual  diligence  and  clearness, 
and  with  that  singular  fidelity  which  shines  throughout  all  his 
Expositions  of  Sacred  Scripture.  The  manner  in  which  they  have 
been  edited  by  those  two  brethren,  John  Bud^us  and  Charles 
JoiNViLLE,  it  would  be  superfluous  to  dwell  upon,  since  that  has 
been  clearly  made  manifest  in  the  way  in  Avhich  the  Twelve  Minor 
Prophets  were  brouglit  out  two  years  ago  by  John  Crispin. 
For,  in  treating  these  Lectures,  they  have  followed  entirely  the 
same  course  as  they  did  in  the  former  ones.  Lest,  perhaps,  you 
should  be  surprised  at  the  addition  of  the  Hebrew  context  to  the 
Latin  version,  I  will  explain  the  matter  in  a  few  words.  Some 
studious  and  learned  men  very  much  wished  to  have  the  Hebrew 
text  in  the  former  Lectures  which  I  mentioned,  for  the  following 
reason  chiefly,  among  others.  It  is  exceedingly  agreeable  to 
Hebrew  scholars  to  have  that  vei'y  fountain  placed  before  their  eyes 
from  which  this  most  faithful  Literpreter  drew  the  genuine  sense 
of  the  Prophet.  It  is  by  no  means  unpleasing  to  those  less  skilled 
in  the  language,  to  see  Daniel  speaking  not  only  in  a  foreign,  but 
in  his  native  tongue,  and  to  understand  how  anything  is  originally 
expressed.  Hence  we  have  thought  it  right  not  to  pass  over  the 
original  words  of  the  holy  man.  In  addition  to  this,  the  same 
learned  Interpreter,  Calvin,  is  accustomed  first  to  read  each 
verse  in  Hebrew,  and  then  to  turn  it  into  Latin.  It  was  desir- 
able to  introduce  this  short  preface,  that  you  may  understand 
his  whole  method  of  teaching.  Besides,  every  one  will  judge  better 
by  his  own  perusal,  what  copious  and  abundant  fruit  all  may  derive 
from  these  Lectures.  Farewell,  and  if  you  profit  at  all,  ascribe  the 
praise  to  God  alone,  who  deserves  it,  and  always  pray  much  fur 
Calvin,  his  most  faithful  servant.^ 

Geneva,  August  27th,  15C1,  a.d. 

1  Tins  is  the  address  of  Bartliolonicw  Vincent  in  bis  edition,  a.d.  1571,  which 
has  the  Hebrew  and  Latin  texts  printed  together.  It  lias  been  repeated  in  the 
edition  at  Geneva,  1591,  with  the  omission  of  the  clause  "  ante  biennium  a 
Joanne  Crispinu  ;"  since,  like  the  former,  it  contains  the  Hebrew  and  Chaldee 
te.xt  opposite  the  Latin,  with  a  riuming  Hebrew  title. 

In  the  collected  edition  of  Calvin's  works,  Amsterdam,  vol.  v.,  a  Dedication 
to  that  Volume  occurs,  dated  10'"°  Cal.  Aug.  15G3,  which,  although  preceding 
Daniel,  has  no  reference  to  his  Prophecies,  and  is  consequently  omitted  in  this 
our  work.  It  concerns  the  disputes  of  that  period  respecting  the  Lord's  Supj^er, 
and  certain  heretical  perversions  of  the  truth  then  current. 

The  Address  of  the  Printer  to  the  Reader  preiixed  to  the  same  volume,  refers 
to  Jeremiah,  Lamentations,  Twelve  filinor  Prophets,  and  Daniel  generally  ;  but 
as  it  contains  nothing  suitable  to  our  purpose,  it  is  of  course  omitted. 


LECONS  DE  M.  lEAN  CALVIN 

SYR  LE  LIVRE  DES  PROPHETIES  DE  DANIEL. 

RecueiHies  fidelement  par  lean  Bude,  d  Charles  de  Jonuiller, 
Jes  auditeurs  :  &  tranjlatees  de  Latin  en  Francois. 

Auec  vne  table  ample  des  principalcs  matieres  contenues  en  ce  liuve. 


A    GENEVE, 
Do  riinprimerie  de  Frangois  Perrin. 
iAI.  D.  LXIX. 


DEDICATORY  EPISTLE. 


JOHN  CALVIN 

TO  ALL  THE  PIOUS  WORSITIPPERS  OF  GOB  WHO  DESIRE  THE  KINGDOM  OF 
CHRIST  TO  BE  RIGHTLY  CONSTITUTED  IN  FRANCE. 

HEALTH. 

Although  I  have  been  absent  these  six-and-twenty  years,  witli 
little  regret,  from  that  native  land  which  I  own  in  common  with 
yourselves,  and  whose  agreeable  climate  attracts  many  foreigners 
from  the  most  distant  quarters  of  the  world  ;  yet  it  would  be  in  no 
degree  pleasing  or  desirable  to  me  to  dwell  in  a  region  from  which 
the  Truth  of  God,  pure  Religion,  and  the  doctrine  of  eternal  salva- 
tion are  banished,  and  the  very  kingdom  of  Christ  laid  prostrate  ! 
Hence,  I  have  no  desire  to  return  to  it ;  yet  it  w^ould  be  neither  in 
accordance  with  human  nor  Divine  obligation  to  forget  the  people 
from  which  I  am  sprung,  and  to  put  away  all  regard  for  their  wel- 
fare. I  think  I  have  given  some  strong  proofs,  how  seriously  and 
ardently  I  desire  to  benefit  my  fellow-countrymen,  to  whom  per- 
haps my  absence  has  been  useful,  in  enabling  them  to  reap  the 
greater  profit  fi-om  my  studies.  And  the  contemplation  of  this 
advantage  has  not  only  deprived  my  banishment  of  its  sting,  but 
has  rendered  it  even  pleasant  and  joyful. 

Since,  therefore,  throughout  the  whole  of  this  period  I  have  pub- 
licly endeavoured  to  benefit  the  inhabitants  of  Franxe,  and  have 
never  ceased  privately  to  rouse  the  torpid,  to  stimulate  the  sluggish, 
to  animate  the  trembling,  and  to  encourage  the  doubtful  and  the 
wavering  to  perseverance,  I  must  now  strive  to  the  utmost  that 
my  duty  towards  them  may  not  fail  at  a  period  so  urgent  and  so 
pressing.  A  most  excellent  opportunity  has  been  providentially 
afforded  to  me  ;  for  in  publishing  the  Lectures  which  contain  my 
Interpretation  of  the  prophecies  of  Daniel,  I  have  the  very 
best  occasion  of  shewing  you,  beloved  brethren,  in  this  mirror,  how 
God  proves  the  faith  of  his  people  in  these  days  by  various  trials  ; 
and  how  with  wonderful  wisdom  he  has  taken  care  to  strengthen 
their  minds  by  ancient  examples,  that  they  should  never  be  weak- 


Calvin's  dedicatory  epistle.  Ixv 

ened  by  the  concussion  of  the  severest  storms  and  tempests ;  or  at 
least,  if  they  should  totter  at  all,  that  they  should  never  finally  fall 
away.  For  although  the  servants  of  God  are  required  to  run  in  a 
course  impeded  by  many  obstacles,  yet  whoever  diligently  reads 
this  Book  will  find  in  it  whatever  is  needed  by  a  voluntary  and 
active  runner  to  guide  him  from  the  starting-post  to  the  goal  ; 
while  good  and  strenuous  wrestlers  will  experimentally  acknow- 
ledge that  they  have  been  sufficiently  prepared  for  the  contest. 

First  of  all,  a  very  mournful  and  yet  profitable  history  will  be 
recorded  for  us,  in  the  exile  of  Daniel  and  his  companions  while 
the  kingdom  and  priesthood  were  still  standing,  as  if  God,  through 
ignominy  and  shame,  would  devote  the  choicest  flower  of  his  elect 
people  to  extreme  calamity.  For  what,  at  first  sight,  is  more  un- 
becoming, than  that  youths  endued  with  almost  angelic  virtues 
should  be  the  slaves  and  captives  of  a  proud  conqueror,  when  the 
most  wicked  and  abandoned  despisers  of  God  remained  at  home  in 
perfect  safety  ?  Was  this  the  reward  of  a  pious  and  innocent 
life,  that,  while  the  impious  were  sweetly  flattering  themselves 
through  their  escape  from  punishment,  the  saints  should  pay  the 
penalty  which  they  had  deserved  ?  Here,  then,  we  observe,  as  in  a 
living  picture,  that  when  God  spares  and  even  indulges  the  wicked 
for  a  time,  he  proves  his  servants  like  gold  and  silver  ;  so  that  we 
ought  not  to  consider  it  a  grievance  to  be  thrown  into  the  furnace 
of  trial,  while  profane  men  enjoy  the  calmness  of  repose. 

Secondly,  we  have  here  an  example  of  most  manly  prudence  and 
of  singular  consistency,  united  with  a  magnanimity  truly  heroic. 
When  pious  youths  of  a  tender  age  are  tempted  by  the  entice- 
ments of  a  Court,  they  not  only  overcome  the  temptations  pre- 
sented to  them  by  their  temperance,  but  perceive  themselves  cun- 
ningly enticed  to  depart  by  degrees  from  the  sincere  worship  of 
God  ;  and  then,  when  they  have  extricated  themselves  from  the 
snares  of  the  devil,  they  boldly  and  freely  despise  all  poison-stained 
honour,  at  the  imminent  risk  of  instant  death.  A  more  cruel  and 
formidable  contest  will  follow  when  the  companions  of  Daniel,  as 
a  memorable  example  of  incredible  constancy,  are  never  turned 
aside  by  atrocious  threats  to  pollute  themselves  by  adoring  the 
Image,  and  are  at  length  prepared  to  vindicate  the  pure  worship  of 
God,  not  only  with  their  blood,  but  in  defiance  of  a  horrible  tor- 
ture set  before  their  eyes.  Thus  the  goodness  of  God  shines  forth 
at  the  close  of  this  tragedy,  and  tends  in  no  slight  degree  to  arm  us 
with  invincible  confidence. 

VOL.  I.  E 


11 


Ixvi  Calvin's  dedicatory  epistle  to 

A  similar  contest  and  victory  of  Daniel  himself  will  be  added  ; 
when  he  preferred  to  be  cast  among  savage  lions,  to  desisting  from 
the  open  profession  of  his  faith  three  times  a-day ;  lest  by  perfi- 
dious dissembling  he  should  prostitute  the  Sacred  Name  of  God  to 
the  jests  of  the  impious.  Thus  he  was  wonderfully  drawn  out  of 
the  pit  which  was  all  but  his  grave,  and  triumphed  over  Satan  and 
his  faction.  Here  philosophers  do  not  come  before  us  skilfully 
disputing  about  the  virtues  peacefully  in  the  shade ;  but  the  inde- 
fatigable constancy  of  holy  men  in  the  pursuit  of  piety,  invites  us 
with  a  loud  voice  to  imitate  them.  Therefore,  unless  we  are  alto- 
gether unteachable,  we  ought  to  learn  from  these  masters,  if  Satan 
lays  the  snares  of  flattery  for  us,  to  be  prudent  and  cautious  that 
we  are  not  entangled  in  them  ;  and  if  he  attacks  us  violently,  to 
oppose  all  his  assaults  by  a  fearless  contempt  of  death  and  of  all 
evils.  Should  any  one  object,  that  the  examples  of  either  kind  of 
deliverance  which  we  have  mentioned  are  rare,  I  confess  indeed 
that  God  does  not  always  stretch  forth  his  hand  from  heaven  in  the 
same  way  to  preserve  his  people  ;  but  it  ought  to  satisfy  us  that  he 
has  promised  that  he  viill  be  a  faithful  guardian  of  our  life,  as  often 
as  we  are  harassed  by  any  trouble.  We  cannot  be  exposed  to  the 
power  of  the  impious  without  his  restraining  their  furious  and  tur- 
bulent plots  against  us,  according  to  his  jileasure.  And  v/e  must 
not  look  at  the  results  alone  ;  but  observe  how  courageously  holy 
men  devoted  themselves  to  death  for  the  vindication  of  God's  glory  ; 
and  although  they  were  snatched  away  from  it,  yet  their  willing 
alacrity  in  offering  themselves  as  victims  is  in  no  degree  less  de- 
serving of  praise. 

It  is  also  worth  while  to  consider  how  variously  the  Prophet  was 
tossed  about  and  agitated  during  the  Seventy  years  which  he  spent 
in  exile.  No  King  treated  him  so  humanely  as  Nebuchadnezzar, 
and  yet  he  found  him  act  like  a  wild  beast.  The  cruelty  of  others 
was  greater,  until  after  the  sudden  death  of  Belshazzar  and  the 
taking  of  the  City,  he  was  delivered  up  to  its  new  masters,  the 
Medes  and  Persians.  Their  hostile  irruption  struck  terror  into 
the  minds  of  all,  and  there  is  no  doubt  that  the  Prophet  partook  of 
the  general  feeling.  Although  he  was  kindly  received  by  Darius, 
so  that  his  slavery  was  rendered  tolerable,  yet  the  envy  of  the 
nobles  and  their  wicked  conspiracy  against  him  subjected  him  to 
the  greatest  dangers.  But  he  was  more  anxious  for  the  common 
safety  of  the  Church  than  for  his  own  personal  security.  He  evi- 
dently suffered  the  greatest  grief,  and  was  distracted  with  the  utmost 


THE  PIOUS  PROTESTANTS  OF  FRANCE.  IxVll 

anxiety,  when  the  position  of  aftairs  discovered  no  limit  to  so  severe 
and  miserable  an  oppression  of  the  people.  He  acquiesced  indeed, 
in  the  Prophecy  of  Jeremiah  ;  still  it  was  a  proof  of  his  incom- 
parable forbearance  that  his  hope,  so  long  suspended,  did  not  lan- 
guish ;  nay,  that  when  tossed  hither  and  thither  amidst  tempestuous 
waves,  it  was  not  entirely  drowned. 

I  come  now  to  the  prophecies  themselves.  The  former  part 
vvere  uttered  against  the  Babylonians  ;  partly,  because  God 
wished  to  adorn  his  servants  with  sure  testimonies,  which  might 
compel  that  most  proud  and  victorious  Nation  to  revere  him ;  and 
partly,  because  His  Name  ought  to  be  held  in  reverence  with  the 
profane.  Thus  he  would  exercise  the  prophetic  gift  among  his 
own  people  more  freely,  through  being  endued  with  authority. 
After  his  name  had  become  celebrated  among  the  Chaldeans, 
God  entrusted  him  with  Prophecies  of  greater  moment,  which 
were  peculiar  to  his  elect  people.  Moreover,  God  so  accommodated 
them  to  the  use  of  his  Ancient  people,  and  they  so  soothed  their 
sorrows  by  suitable  remedies,  and  sustained  their  vacillating  minds 
till  the  Advent  of  Christ — that  they  have  no  less  value  in  our 
time ;  for  whatever  was  predicted  concerning  the  changing  and 
vanishing  splendour  of  these  Monarchies,  and  the  perpetual  exist- 
ence of  Christ's  Kingdom,  is  in  these  days  no  less  useful  to  be 
known  than  formerly.  For  God  shews  how  all  earthly  power  v.hich 
is  not  founded  on  Christ  must  fall ;  and  he  threatens  speedy  de- 
struction to  all  Kingdoms  which  obscure  Christ's  glory  by  extend- 
ing theriiSelves  too  much.  And  those  Kings  whose  sway  is  most 
extended  shall  feel  by  sorrowful  experience  how  horrible  a  judg- 
ment will  fall  upon  them,  unless  tliey  willingly  submit  themselves 
to  the  sway  of  Christ !  And  what  is  less  tolerable  than  to  deprive 
Him  of  his  right  by  whose  protection  their  dignity  remains  safe  ? 
And  we  see  how  few  of  their  number  admit  the  son  of  God  ;  nay, 
how  they  turn  every  stone  and  try  every  possible  scheme  to  pre- 
vent his  entrance  into  their  territories  !  Many  of  their  Council- 
lors studiously  use  their  utmost  endeavours  and  influence  to  close 
every  avenue  against  him.  For  while  they  put  forward  the  name 
of  Christianity,  and  boast  themselves  to  be  the  best  defenders  of 
the  Catholic  Faith,  their  frivolous  vanity  is  easily  refuted,  if  men 
hold  the  true  and  genuine  definition  of  the  Kingdom  of  Christ. 
For  his  throne  or  sceptre  is  nothing  else  but  the  doctrine  of  the-ll 
Gospel.     Nor  does  his  Majesty  shine  elsewhere,  nor  his  Empire 


Ixviii  Calvin's  dedicatory  epistle  to 

otherwise  exist,  than  when  all,  from  the  highest  to  the  lowest,  hear 
His  voice  with  the  calm  docility  of  sheep,  and  follow  wherever  he 
calls  them.  These  Kings  not  only  completely  reject  this  docti'ine, 
which  contains  the  substance  of  True  Religion,  and  the  lawful 
Worship  of  God,  in  which  the  eternal  salvation  of  men  and  their 
true  happiness  consists ;  but  they  drive  it  far  away  from  them  by 
threats  and  terrors,  by  the  sword  and  flame,  nor  do  they  omit  any 
violence  in  their  efforts  to  exterminate  it.  How  great,  how^  pro- 
digious this  blindness,  when  they  cannot  bear  that  those  whom  the 
only-begotten  Son  of  God  invites  mercifully  to  himself  should  em- 
brace him !  But  many  in  their  own  pride,  forsooth,  think  them- 
selves reduced  to  the  common  level,  if  they  lower  their  ensigns  of 
royalty  to  the  Supreme  King :  others  are  unwilling  to  bridle  their 
lusts,  and  since  hypocrisy  seizes  on  all  their  senses,  they  seek  dark- 
ness, and  dread  to  be  dragged  into  light.  No  plague  is  worse  than 
this  fear,  like  Herod's  !  as  if  he  who  offers  a  celestial  empire  to  the 
least  and  most  despised  of  the  people,  would  snatch  away  the  king- 
doms of  the  earth  from  its  monarchs.  In  addition  to  this,  when 
each  regards  the  opinion  of  others,  this  mutual  league  retains  them 
all  bound  in  a  distinctive  bond  under  the  yoke  of  impiety.  For  if 
they  would  seriously  apply  their  minds  to  inquire  what  is  true  and 
right ;  nay,  if  they  would  only  open  their  eyes,  they  could  not  fail 
to  discover  it. 

Since  it  has  often  been  found,  by  experience,  that  when  Christ 
goes  forth  with  his  Gospel  serious  commotions  arise,  thus  Kings 
have  a  plausible  pretext  for  rejecting  the  heavenly  doctrine  by  con- 
sulting for  the  public  safety.  I  confess,  indeed,  that  all  change 
which  occasions  disturbance  ought  to  be  esteemed  odious ;  but  the 
injustice  to  God  is  great,  unless  this  also  is  attributed  to  his  poiver, 
that  whatever  tumults  arise  he  allays  them,  and  thus  the  kingdom 
of  his  Son  is  established  !  Although  the  heavens  should  mingle 
with  the  earth,  the  worship  of  God  is  so  precious,  that  not  even  the 
least  diminution  of  it  can  be  compensated  at  any  price.  But  those 
who  pretend  that  the  Gospel  is  the  source  of  disturbances,  accuse 
it  falsely  and  unjustly.  (Hag.  ii.  7.)  It  is  indeed  true,  that  God 
thunders  therein  witli  the  vehemence  of  His  voice,  which  shakes 
heaven  and  earth  ;  but  while  the  Prophet  gains  attention  to  its 
preaching  by  this  testimony,  such  concussion  is  to  be  wished  for  and 
expected.  And,  surely,  if  God's  glory  did  not  shine  forth  in  its 
own  degree,  until  all  flesh  was  humbled,  it  would  be  necessary  that 
nian's  pride  should  be  humbled  by  the  bold  and  strong  hand  of 


TUB  PIOUS  PROTESTANTS  OF  FRANCE.  Ixix 

God ;  since  that  pride  raises  itself  against  him,  and  never  yields  of 
its  own  accord.  But  if  the  earth  trembled  at  the  promulgation  of 
the  Law,  (Exod.  xix.  18,)  it  is  not  surprising  that  the  force  and  effi- 
cacy of  the  Gospel  should  appear  more  resplendent.  Wherefore, 
it  becomes  us  to  embrace  that  consoling  doctrine  which  raises  the 
dead  from  the  grave,  and  opens  heaven,  and  implants  unaccustomed 
vigour  in  those  whom  the  earth  is  unworthy  to  sustain,  as  if  all 
the  elements  were  subservient  to  our  salvation. 

But,  lo  I  storms  and  tempests  now  flow  from  another  fountain  ! 
Because  the  Rulers  and  Governors  of  the  world  do  not  willingly 
submit  to  the  yoke  of  Christ,  now  even  the  rude  multitude  reject 
what  is  salutary  before  they  even  taste  it.  Some  delight  themselves 
in  filth,  like  pigs,  and  others  excited  by  fury  rejoice  in  slaughter. 
The  devil  instigates  by  especial  fury  those  whom  he  has  enslaved 
to  himself  to  tumults  of  all  sorts.  Hence  the  clash  of  trumpets ; 
hence  conflicts  and  battles.  Meanwhile,  the  Roman  Priest — a 
Heliogabalus — with  his  red  and  sanguinary  cohorts  and  horned 
beasts,^  rages  with  a  hasty  rush  against  Christ,  and  fetches  from 
every  side  his  allies  from  the  filth  of  his  foul  Clergy,^  all  of  whom 
sup  the  food  on  which  they  subsist  from  the  same  pot,  though  it  be 
not  equally  dainty.  Many  hungry  fellows  also  run  up  to  offer  their 
assistance.  Most  of  the  Judges  are  accustomed  to  gratify  their  ap- 
petites at  these  sumptuous  banquets,  and  to  fight  for  the  kitchen 
and  the  kettle  !  and  besides  this,  the  haunts  of  the  Monks,^  and  the 
dens  of  the  Sorbonne,^  send  forth  their  gluttons  who  add  fuel  to  the 
flame.  I  omit  the  clandestine  arts  and  wicked  conspii'acies  of  which 
my  best  witnesses  are  these  notorious  enemies  to  piety  !  I  mention 
no  one  by  name  :  it  is  enough  to  point  with  the  finger  to  those  who 
are  too  well  known  to  you.  In  this  confused  assault  of  wild  beasts, 
it  is  not  surprising  if  those  who  depend  only  on  the  complicated 
events  of  things  hesitate  through  perplexity,  while  they  unjustly 
and  unfairly  throw  the  blame  of  their  distrust  upon  the  Sacred 
Gospel  of  Christ.  Let  us  suppose  that  all  the  infernal  regions  with 
their  furies  should  offer  us  battle,  will  God  sit  at  ease  in  heaven, 
and  desert  and  betray  his  own  cause  ?  and  when  he  has  entered 
into  the  conflict,  will  either  the  crafty,  cunning,  or  the  impetuous 
rush  of  men  deprive  Him  of  his  victory? 

The  Pope,  they  say,  will  draw  with  him  a  large  faction — it  is 
the  just  reward  of  unbelief  to  tremble  at  the  sound  of  a  falling  leaf! 

1  The  Cardinals  and  Bishops.  -  Tlie  Romish  priesthood. 

^  The  monasteries.  <  The  Sorbonne  was  a  Popish  seminary 


Ixx  Calvin's  dedicatory  epistle  to 

(Lev.  xxvi.  3G.)  Why,  O  yc  counsellors,  have  je  so  little  fore- 
sight? Christ  will  take  care  that  no  novelty  shall  disturb  you. 
In  a  short  time  ye  Avill  feel  how  far  more  satisfactory  it  is  to  have 
God  propitious,  to  despise  terrors  as  of  no  moment,  and  to  rest  in 
His  protection,  than  to  harass  Him  by  open  warfare,  through  fear  of 
the  wrath  of  the  evil  and  the  hypocritical.  In  trutli,  after  all  these 
discussions,  the  superstition  which  has  hitherto  reigned  is  with  the 
defenders  of  the  Pope,  nothing  else  but  well-placed  evil,i  and  they 
think  it  cannot  be  removed,  because  the  attempt  would  occasion 
irreparable  damage.  But  those  who  regard  the  glory  of  God,  and 
are  endued  with  sincere  piety,  ought  to  have  far  higher  objects  in 
view,  and  so  to  submit  themselves  to  the  will  of  God  as  to  approve 
of  all  the  events  of  his  providence.  If  he  had  not  promised  us 
anything,  there  might  be  just  cause  for  fear  and  constant  vacilla- 
tion ;  but  since  he  has  so  often  declared,  that  his  help  shall  never 
be  wanting  in  upholding  the  kingdom  of  his  Christ,  the  reliance 
on  this  promise  is  the  one  sole  basis  of  right  action. 

Hence  it  is  your  duty,  dearest  brethren,  as  far  as  lies  in  your 
power,  and  your  calling  demands  it,  to  use  your  hearty  endeavours, 
that  true  religion  may  recover  its  perfect  state.  It  is  not  necessary 
for  me  to  relate  how  sti-enuously  I  have  hitherto  endeavoured  to 
cut  oif  all  occasion  for  tumult;  yea,  I  call  you  all  with  the  angels 
to  witness  before  the  Supreme  Judge  of  all  men,  that  it  is  no  fault 
of  mine  if  the  kingdom  of  Christ  does  not  progress  quietly  without 
any  injury.  And  I  think  it  is  owing  to  my  carefulness  that  private 
persons  have  not  transgressed  beyond  their  bounds.  Now,  although 
God  by  his  wonderful  skill  has  carried  forward  the  restoration  of 
his  Church  further  than  I  had  dared  to  hope  for,  yet  it  is  well  to 
remember  what  Christ  taught  his  disciples,  namely,  that  they  should 
possess  their  souls  in  patience.     (Luke  xxi.  19.) 

This  is  one  object  of  the  Vision  which  Daniel  has  explained. 
The  Stone  by  which  those  kingdoms  were  destroyed,  which  had 
made  war  on  God,  was  not  formed  by  the  hand  of  man :  and  al- 
though it  was  rude  and  unpolished,  yet  it  increased  to  a  great 
mountain.  I  thought  that  ye  required  reminding  of  this,  that  ye 
may  remain  calm  amidst  the  threatening  thunders,  while  the  empty 
clouds  vanish  away  through  being  dispersed  by  heavenly  agency. 

'  Latiue,  "  mahun  bene  posituiit ;"  the  French  transUitioii  takes  the  phrase  as 
a  proverb — "  comme  dit  lej)roverb,  iiii  m<il  qui  est  hicit  en  rejMts."  AngUce,  "  well- 
poised." 


THE  PIOUS  PROTESTANTS  OF  FRANCE.  Ixxi 

It  does  not  escape  me,  while  I  pass  by  the  numberless  fires  of  thirty 
years,  that  ye  have  endured  very  great  indignities  during  the  last  six 
months.  How  often  in  many  places  an  irruption  was  made  against 
you  by  a  ferocious  populace,  and  how  often  ye  were  attacked  at 
one  time  by  stones,  and  at  another  by  swords  !  How  your  enemies 
plotted  against  you,  and  repressed  your  peaceful  assemblies  by 
sudden  and  unlocked  for  violence !  How  some  were  slain  in  their 
dwellings,  and  others  by  the  wayside,  while  the  bodies  of  your 
dead  were  dragged  about  as  a  laughing-stock,  your  women  ravished, 
and  many  of  your  party  wounded,  and  even  the  pregnant  female 
with  her  offspring  pierced  through,  and  their  homes  ransacked  and 
made  desolate.  But,  although  more  atrocious  things  should  be  yet 
at  hand,  that  ye  may  be  approved  as  Christ's  disciples,  and  be 
wisely  instructed  in  his  school,  you  mui^t  use  every  effort,  that  no 
madness  of  the  impious  who  act  thus  intemperately,  should  deprive 
you  of  that  moderation  by  which  alone  they  have  thus  far  been 
conquered  and  broken  down.  And  if  the  length  of  your  affliction 
should  cause  you  weariness,  bear  in  mind  that  celebrated  prophecy 
in  which  the  Church's  condition  is  depicted  to  the  life.  God  therein 
shews  his  Prophet  what  contests  and  anxieties,  troubles  and  diffi- 
culties, awaited  the  Jews  from  the  close  of  their  exile,  and  from 
their  jo3'ful  return"  to  their  country,  until  the  advent  of  Christ. 

The  similarity  of  the  times  adapts  these  predictions  to  ourselves, 
and  fits  them  for  our  own  use.  Daniel  congratulated  the  wretched 
Church  which  had  so  long  been  submerged  in  a  deluge  of  evils, 
when  he  collected  from  the  computation  of  the  years,  that  the  day 
of  deliverance  predicted  by  Jeremiah  was  at  hand.  (Jer.  xxv.  12, 
and  xxix.  10.)  But  he  receives  for  an  answer,  that  the  lot  of  the 
people  from  the  time  of  their  permission  to  return  would  be  more 
bitter,  so  that  they  would  scarcely  breathe  again  under  a  continual 
series  of  oppressive  evils.  With  the  bitterest  grief,  and  with  many 
sorrows,  the  people  had  dragged  on  in  hope  for  seventy  years,  but 
now  God  increases  the  period  sevenfold,  and  inwardly  inflicts  a 
deadly  wound  on  their  heart.  He  not  only  pronounces  that  the 
people,  after  their  return  home,  should  collect  their  strength  and 
build  their  city  and  temple,  and  then  suffer  new  anxieties,  but  he 
predicts  fresh  troubles  amidst  the  very  commencement  of  their  joy, 
wliilst  they  had  scarcely  tasted  the  sweetness  of  grace.  Then  with 
regard  to  the  calamities  which  shortly  followed,  the  multiform  ca- 
talogue here  presented  affrights  us  even  who  have  only  heard  of 
them  :  then  how  bitter  and  how  distressing  were  they  to  that  rude 
nation  !     To  see  the  temple  profaned  by  the  audacity  of  a  sacrile- 


Ixxu  Calvin's  dedicatory  epistle  to 

gious  tyrant,  its  sacred  rites  shamefully  mingled  with  foul  pollutions, 
all  the  books  of  the  law  cast  into  the  fire,  and  the  whole  of  the 
ceremonies  abolished, — how  horrible  the  spectacle  !  Since  all  who 
professed  to  persist  boldly  and  constantly  in  the  worship  of  God 
were  seized  and  subjected  to  the  same  burning,  how  could  the  ten- 
der and  weak  behold  this  without  the  greatest  consternation  ! 
Yet  this  was  the  tyrant's  plan,  that  the  cruelty  might  excite  the 
less  earnest  to  deny  their  faith.  Under  the  Maccabees,  some  re- 
laxation seems  to  have  taken  place,  but  yet  such  as  is  soon 
deformed  by  the  most  cruel  slaughters,  and  was  never  without  its 
share  of  lamentation  and  wo.  For  since  the  enemy  far  excelled 
them  in  forces  and  in  every  equipment  for  war,  nothing  was  left 
for  those  who  had  taken  up  arms  for  the  defence  of  the  Church  but 
to  hide  themselves  in  the  dens  of  wild  beasts,  or  to  wander  through 
the  woods  in  the  greatest  distress,  and  in  utter  destitution.  An- 
other source  of  temptation  was  added,  since  impious  and  abandoned 
men,  in  the  boasting  of  a  fallacious  zeal,  as  Daniel  says,  joined  the 
party  of  Judas  and  his  brethren,  by  which  artifice  of  Satan  infamy 
became  attached  to  the  band  which  Judas  had  collected,  as  if  it 
had  been  a  band  of  robbers.     (Chap.  xi.  34.) 

But  nothing  was  a  source  of  greater  sorrow  to  the  righteous, 
than  to  find  the  priests  themselves  betraying  the  temple  and  wor- 
ship of  God,  by  wicked  compacts  according  to  the  prompting  of 
their  interested  ambition.  For  not  only  was  that  sacred,  dignity 
both  bought  and  sold,  but  it  was  purchased  by  mutual  murders 
and  parricides.  Hence  it  happened,  that  men  of  all  ranks  grew 
more  and  more  pi'ofane,  and  corruptions  multiplied  everywhere 
with  impunity,  although  circumcision  and  the  sacrifices  still  re- 
mained in  use,  so  that  the  expectation  of  the  kingdom  of  God, 
when  Christ  appeared,  was  a  strange  and  unheard  of  marvel. 
Very  few,  indeed,  are  entitled  to  even  this  praise.  If  then,  in 
that  unworthy  deformity  of  the  Church,  if  in  the  midst  of  its  many 
dispersions  and  its  dreadful  terrors,  of  the  devastation  of  the  lands, 
the  destruction  of  the  dwellings,  and  the  consequent  dangers  to 
life  itself,  this  prophecy  of  Daniel  sustained  the  spirit  of  the  pious, 
when  the  religious  ceremonies  were  involved  in  obscui'e  shadows, 
and  doctrine  was  almost  extinct,  when  the  priests  were  most  de- 
generate, and  all  sacred  ordinances  abolished, — how  ashamed  should 
we  be  of  our  cowardice,  if  the  clearness  of  the  Gospel,  in  which 
God  shews  to  us  his  paternal  face,  does  not  raise  us  above  all  ob- 
stacles, and  prop  us  up  with  unwearied  constancy? 

There  is  no  doubt  that  the  servants  of  God  accommodated  to 


THE  PIOUS  PROTESTANTS  OF  FRANCE.  Ixxiii 

tlieii'  own  times  the  predictions  of  this  Prophet  concerning  the  exile 
at  Babylon,  and  thus  lightened  the  pressure  of  present  calamities. 
Thus,  also,  we  ought  to  have  our  eyes  fixed  on  the  miseries  of  the 
Fathers,  that  we  may  not  object  to  be  joined  with  the  body  of  that 
Church  to  which  it  was  said,  "  O,  thou  little  flock,  borne  down  by 
the  tempest  and   deprived  of  comfort,  behold,  I  take  thee  up." 
(Isaiahliv.il.)     And,  again,  after  she  has  complained  that  her 
back  had  been  torn  by  the  ungodly,  like  a  field  cut  up  by  the 
course  of  the  furrows,  yet  she  boasts  immediately  afterwards,  that 
their  cords  were  cut  away  by  a  just  God,  so  that  they  did  not 
prevail  against  her.     (Psalm  cxxix.  1-4.)     The  Prophet,  then,  not 
only  animates  us  to  hope  and  patience,  by  the  example  of  those 
times,  but  adds  an  exhortation  dictated  by  the  Spirit,  which  ex- 
tends to  the  whole  reign  of  Christ,  and  is  applicable  to  us.    Where- 
fore it  is  no  hardship  to  us  to  be  comprehended  in  the  number 
of  those  whom  he   announces  shall  be   proved    and    purified    by 
fire,   since    the    inestimable   happiness  and    glory   which   springs 
from  this  process  more  than  compensates  for  all  its  crosses  and 
distresses.     And  although  these  things  are  insipid  to  the  majority, 
lest  their  sloth  and  stupidity  should  render   us  too   sluggish,  we 
should  fix  deeply  in  our  hearts  the  denunciation  of  the  Prophets, 
namely,  that  the  ungodly  will  act  impiously,  since  they  understand 
nothing;  while  the  sons  of  God  will  be  endued  with  wisdom  to 
hold  on  the  course  of  their  divine  calling.     It  is  worth  while,  then, 
to  perceive  the  origin  of  that  gross  blindness  which  is  commonly 
observed,    so    that    the    heavenly    doctrine   may   make    us   wise. 
Hence,  it  too  often  happens  that  the  multitude  revile  Christ  and 
his  Gospel ;  they  indulge  themselves  without  either  care,  or  feai', 
or  any  perception  of  their  dangers,  and  they  are  not  aroused  by 
God's  wrath  to  an  ardent  and  serious  desire  for  that  redemption 
which   alone  snatches  us   from  the   abyss  of  eternal   destruction. 
In  the  meantime  they  are  caught  or  rather  fascinated  by  luxuries, 
pleasures,  and  other  enticements,  and  pay  no  regard  to  the  pros- 
pect of  a  happy  eternity.     Although  there  are  many  sects  who 
contemptuously  despise  the  teaching  of  the  Gospel,  some  are  re- 
markable for  pride,  others  for  imbecility,  some  for  want  of  sobriety 
of  mind,  and  others  for  a  sleepy  torpidity,  yet  we  shall  find  that 
contempt  flows  from  pi'ofane  security,  since  no  one  descends  into 
himself  to  shake  off"  his  own  miseries,  by  finding  a  remedy  for  them. 
Yet,  when  God's  curse  rests  upon  us,  and  his  just  vengeance  urges 
us,  it  is  the  height  of  madness  to  cast  aside  all  anxiety,   and  to 
please  ourselves  as  if  we  need  fear  nothing.     Yet  it  is  a  very  com- 


Ixxiv  Calvin's  dedicatory  epistle  to 

luon  fault  for  those  who  are  guilty  of  a  thousand  sins,  and  deserve  a 
thousand  eternal  deaths,  to  discharge  with  levity  a  few  frivolous 
ceremonies  towards  God,  and  then  give  themselves  up  to  sloth 
and  lethargy.  Moreover,  Paul  denounces  the  savour  of  the  Gos- 
pel (1  Cor.  ii.  16)  to  be  deadly  towards  all  whose  minds  are  fasci- 
nated by  Satan  ;  so  that  to  taste  of  its  life-giving  savour,  it  is  ne- 
cessary for  us  to  stand  at  God's  tribunal,  and  there  also  to  cite  our 
own  consciences  when  wounded  with  serious  terror. 

Thus,  we  esteem,  according  to  its  pi'oper  worth  and  value,  that 
reconciliation  which  Christ  procured  for  us  by  his  precious  blood. 
Thus,  the  angel,  that  he  might  acquire  reverence  and  respect  for 
Christ's  authority,  brings  a  message  concerning  eternal  justice 
which  he  sealed  by  the  sacrifice  of  his  death,  and  expi'esses  the 
mode  and  plan  by  which  iniquity  was  abolished  and  expiated. 
Thus,  while  the  world  revels  in  its  lusts,  let  the  knowledge  of  the 
condemnation  which  we  have  deserved  inspire  us  with  fear,  and 
humble  us  before  God  :  and  while  the  profane  involve  themselves 
in  the  whirl  of  earthly  gratifications,  let  us  eagerly  embrace  this 
incomparable  treasure,  in  which  solid  blessedness  is  laid  up.  Let 
our  enemies  jeer  as  they  please,  every  man  ought  to  take  care  to 
have  God  propitious  to  him,  and  it  is  clear  that  the  very  founda- 
tion of  the  faith  is  overthrown  by  those  who  think  he  is  to  be  doubt- 
fully invoked.  Let  them  deride  our  faith  with  as  much  petulance 
as  they  please,  but  let  us  be  sure  of  this,  that  no  one  obtains  this 
privilege  except  by  God's  good  gift,  for  men  can  only  call  God 
"  Father"  by  relying  on  the  advocacy  of  Christ,  through  a  free 
and  peaceful  confidence.  But  the  pursuit  of  piety  will  never 
flourish  in  us  as  it  ought,  until  we  learn  to  raise  our  minds  upwards, 
since  they  are  too  inclined  to  grovel  upon  earth,  and  we  should  exer- 
cise them  in  continual  meditation  upon  the  heavenly  life.  And  in 
this  respect,  the  surprising  vanity  of  the  human  race  manifests 
itself,  since  though  all  speak  eloquently,  like  philosophers,  on  the 
shortness  of  life,  yet  no  one  aspires  to  that  perpetual  existence.  So 
that  when  Paul  commends  the  faith  and  chanty  of  the  Colossians, 
he  very  truly  says,  that  they  were  animated  by  a  hope  laid  up  in 
the  heavens.  (Col.  i.  5.)  And  when  discussing  elsewhere  the 
results  of  the  grace  which  is  open  to  us  in  Christ,  he  says — we 
must  be  so  built  up  tlierein,  tliat  all  impiety  and  worldly  desires 
must  be  mortified,  and  we  must  live  soberly,  justly,  and  piously 
in  this  world,  and  wait  for  the  blessed  hope,  and  glorious  advent 
of  the  great  God  and  our  Saviour  Jesus  Christ.     (Tit.  ii.  12,  13.) 

Let,  then,  this  expectation  free  us  from  all  hindcrances,  and  draw 


THE  PIOUS  PROTESTANTS  OF  FRANCE.  LvxV 

US  towards  itself,  and  though  the  world  is  steeped  in  more  than  epi- 
curean pollution,  lest  the  contagion  should  reach  us,  we  ought  to 
strive  tlie  more  earnestly  until  we  arrive  at  the  goal.  Although  it 
is  truly  a  matter  of  grief,  that  so  great  a  multitude  should  wilfully 
perish,  and  rush  devotedly  on  their  own  destruction,  yet  their  fool- 
ish fury  need  not  disturb  us;  for  another  admonition  of  Daniel 
should  succour  us,  namely,  that  certain  salvation  is  laid  up  for  all 
who  have  been  found  written  in  the  book.  But  although  our  elec- 
tion is  hidden  in  Gcd's  secret  counsel,  which  is  the  prime  cause  of 
our  salvation,  yet,  since  the  adoption  of  all  who  are  inserted  into  the 
body  of  Christ,  by  faith  in  the  gospel,  is  by  no  means  doubtful,  be 
ye  content  with  this  testimony,  and  persevere  in  the  course  which 
ye  have  hajipily  begun.  But  if  ye  must  contend  still  longer,  (and 
I  announce,  that  contests  more  severe  than  ye  contemplate  yet 
remain  for  you,)  by  whatsoever  attack  the  madness  of  the  impious 
bursts  forth,  as  if  it  stirred  up  the  regions  below,  remember  that 
your  course  has  been  defined  by  a  heavenly  Master  of  the  contestj 
whose  laws  ye  must  obey  the  more  cheerfully,  since  he  will  sup- 
ply you  with  strength  unto  the  end. 

Since,  then,  it  is  not  lawful  for  me  to  desert  the  station  to  which 
Gcd  has  appointed  me,  I  have  dedicated  to  you  this  my  labour,  as 
a  pledge  of  my  desire  to  help  you,  until  at  the  completion  of  my 
pilgrimage  our  heavenly  Father,  of  his  immeasurable  pity,  shall 
gather  me  together  with  you,  to  his  eternal  inheritance. 

May  the  Lord  govern  you  by  His  Spirit,  may  He  defend  my 
most  beloved  brethren  by  His  own  protection,  against  all  the  plots 
of  their  enemies,  and  sustain  them  by  his  invisible  power. 

JOHN  CALVIN. 

Geneva,  August  19,  1561. 


THE  PRAYER 

AVHICH  JOHN  CALVIN  WAS  ACCUSTOMED  TO  USE  AT  THE 
COMMENCEMENT  OF  HIS  LECTURES. 

Grant  unto  us,  0  Lord,  to  be  occupied  in  the  mysteries 
of  tliy  Heavenly  wisdom,  with  true  progress  in  piety, 
to  thy  glory  and  our  own  edification. — Amen. 


*^*  This  prayer  is  not  inserted  in  the  Geneva  edition  of  1617,  but  is 
found  in  that  of  1571.   The  Fhench  Translation  renders  it  as  follows  : — 

'•'  May  the  Lord  grant  us  grace  so  to  treat  the  secrets  of  His  celestial 
wisdom,  that  we  may  truly  profit  in  the  fear  of  His  holy  name,  to  His 
glory  and  to  our  edification.     Amen." 


r- 


COMMENTARIE'S 


ON 


THE  PROPHET  DANIEL. 


JOHN  CALVIN'S  PREFACE 

TO  HIS  LECTURES   ON  DANIEL. 

The  Book  of  the  Peophet  Daniel  follows  these  Remarks, 
and  its  utility  will  be  better  understood  as  we  proceed  ;  since 
it  cannot  be  conveniently  explained  all  at  once.  I  will,  how- 
ever, just  present  the  Reader  with  a  foretaste  to  prepare  his 
mind,  and  render  him  attentive.  But  before  I  do  so,  I  must 
make  a  brief  Summary  of  the  Book.  We  may  divide  the 
Book  into  two  parts,  and  this  partition  will  materially  help 
us.  For  Daniel  relates  how  he  acquired  influence  over  the 
unbelieving-.  It  was  necessary  for  him  to  be  elevated  to  the 
prophetic  oflice  in  some  singular  and  unusual  manner.  The 
condition  of  the  Jews,  as  is  well  known,  was  so  confused, 
that  it  was  difliicult  for  any  one  to  determine  whether  any 
Prophet  existed.  At  first  Jeremiah  was  alive,  and  after  him 
EzEKiEL.  After  their  return,  the  Jews  had  their  own  Pro- 
phets :  but  Jeremiah  and  Ezekiel  had  almost  fulfilled  their 
office,  when  Daniel  succeeded  them.  Others  too,  as  we  have 
already  seen,  as  Haggai,  Malachi,  and  Zechariah,  were 
created  Prophets  for  the  purpose  of  exhorting  the  people, 
and  hence  their  duties  were  partially  restricted.  But  Daniel 
would  scarcely  have  been  considered  a  Prophet,  had  not  God, 


78  Calvin's  preface  lect.  i. 

as  we  have  said,  appointed  him  in  a  remarkable  way.  We 
shall  perceive  at  the  close  of  the  sixth  chapter,  that  he  was 
divinely  endued  with  remarkable  signs,  so  that  the  Jews 
might  surely  ascertain  that  lie  had  the  gift  of  prophecy,  un- 
less they  were  basely  ungrateful  to  God.  His  name  was 
known  and  respected  by  the  inhabitants  of  Babylon.  If  the 
Jews  had  despised  wdiat  even  the  profane  Gentiles  admired, 
was  not  this  purposely  to  suffocate  and  trample  on  the  grace 
of  God  ?  Daniel,  tlien,  liad  sure  and  striking  marks  by 
which  he  could  be  recognised  as  God's  Prophet,  and  his  call- 
ing be  rendered  unquestionable. 

A  Second  Part  is  afterwards  added,  in  which  God  predicts 
by  his  agency  the  events  wliich  were  to  occur  to  his  elect 
people.  The  Visions,  then,  from  the  seventh  chapter  to  the 
end  of  the  Book,  relate  peculiarly  to  the  Church  of  God. 
There  God  predicts  what  should  happen  hereafter.  And 
that  admonition  is  the  moi'e  necessary,  since  the  trial  was 
severe,  when  the  Jews  had  to  bear  an  exile  of  seventy  years  ; 
but  after  their  return  to  their  country,  instead  of  seventy 
years,  God  protracted  their  full  deliverance  till  seventy 
weeks  of  years.  So  the  delay  was  increased  sevenfold.  Their 
spirits  might  be  broken  a  thousand  times,  or  even  utterly 
fail ;  for  the  Prophets  speak  so  magnificently  about  their 
redemption,  that  the  Jews  expected  their  state  to  be  esjie- 
cially  happy  and  prosperous,  as  soon  as  they  were  snatched 
from  the  Babylonish  Captivity.  But  since  they  were  op- 
pressed with  so  many  afflictions,  and  that,  too,  not  for  a 
short  period,  but  for  more  than  four  himdred  years,  their 
redemption  might  seem  illusory  since  they  were  but  seventy 
years  in  exile.  There  is  no  doubt,  then,  that  Satan  seduced 
the  minds  of  many  to  revolt,  as  if  God  were  mocking  them 
by  bringing  them  out  of  Chaldea  back  again  to  their  own 
country.  For  these  reasons  God  shews  his  servant  in  a 
Vision  what  numerous  and  severe  afflictions  awaited  his 
elect  people.  Besides,  Daniel  so  prophesies  that  he  describes 
almost  historically  events  previously  hidden.  And  this  was 
necessary,  since  in  such  turbulent  convulsions  the  people 
would  never  have  tasted  that  these  had  been  divinely  re- 
vealed to  Daniel,  unless  the  heavenly  testimony  had  been 


LECT.  I. 


TO  THE  BOOK  OF  DANIEL.  79 


proved  by  the  event.  This  holy  man  ought  so  to  speak  and 
to  prophesy  concerning  futurity,  as  if  he  were  relating  what 
had  already  happened.  But  we  shall  see  all  these  things  in 
their  own  order. 

1  return,  then,  to  what  I  commenced  with,  that  we  may 
see  in  few  words  how  useful  this  Book  is  to  the  Church  of 
Christ.     First  of  all,  the  matter  itself  shews  how  Daniel     "*\ 
did   not  speak  from   his  own   discretion,  but  whatever  he     /^ 
uttered  was  dictated  by  the  Holy  Spirit :  for  whence  could 
he  conceive  the  things  which  we  shall  afterwards  behold,  if 
he  were  only  endued  with  human  prudence  ?  for  instance, 
that  other  Monarchies  should  arise  to  blot  out  that  Babylo- 
nian Empire  which  then  had  the  greatest  authority  in  all 
the  world  ?     Then,  again,  how  could  he  divine  concerning 
Alexander  the  Great  and  his  Successors  ?  for  long  before 
Alexander  was  born,  Daniel  predicted  what  he  should  ac- 
complish.    Then  he  shews  that  his  kingdom  should  not  last, 
since  it  is  directly  divided  into  four  horns.     Other  events 
also  clearly  demonstrate  that  he  spoke  by  the  dictation  of  / 
the  Holy  Spirit.     But  our  confidence  in  this  is  strengthened 
by  other  narratives,  where  he  represents  the  various  miseries 
to  which  the  Church  should  be  subject  between  two  most 
cruel  enemies,  the  kings  of  Syria  and  Egypt.     He  first  re- 
cites their  treaties,  and  then  their  hostile  incursions  on  both 
sides,  and  afterwards  so  many  changes,  as  if  he  pointed  at 
the  things  themselves  Avith  his  finger ;  and  he  so  follows    ~ ., 
through  their  whole  progress,  that  God  appears  to  speak  by 
his  mouth.     This,  then,  is  a  great  step,  and  we  shall  not  re- 
pent of  taking  it,  when  we  acknowledge  Daniel  to  have  been       / 
only  the  organ  of  the  Holy  Spirit,  and  never  to  have  brought 
anything  forward  by  his  own  private  inclination.     The  au- 
thority, too,  which  he  obtained,  and  which  inspired  the  Jews 
with  perfect  confidence  in  his  teaching,  extends  to  us  also. 
Shameful,  indeed,  and  base  would  be  our  ingratitude,  if  we 
did  not  embrace  him  as  God's  Prophet,  whom  the  Chaldeans 
were  compelled  to  honour — a  people  whom  we  know  to  have 
been  superstitious  and  full  of  pride.     These  two  nations,  the 
Egyptians  and  Chaldeans,  placed  themselves  before  all  others; 
for  the    Chaldeans    thought   wisdom's   only   dwelling-place 


/ 


80  calvin's  preface  LECT.  I. 

was  with  themselves :  hence  they  would  never  have  been 
inclined  to  receive  Daniel,  unless  the  reality  had  compelled 
them,  and  the  confession  of  his  being  a  true  prophet  of  Grod 
had  been  extorted  from  them. 

Since  Daniel's  authority  is  thus  established,  we  must  now 
say  a  few  words  about  the  subjects  which  he  treats.  Re- 
specting THE  Interpretation  @f  the  Dreams,  the  first  of 
those  of  Nebuchadnezzar  embraces  a  matter  of  great  import- 
ance, as  we  shall  see,  namely,  how  all  the  splendour  and  power 
of  the  world  vanish  away,  Christ's  kingdom  alone  remain- 
ing stable,  and  that  nothing  else  is  self-enduring.  In  the 
Second  Dream  of  Nebuchadnezzar,  Daniel's  admirable  con- 
stancy is  displayed.  Very  invidious,  indeed,  was  the  office 
of  throwing  down  the  mightiest  Monarch  of  the  whole  world 
as  he  did  :  "  Thou  exceptest  thyself  from  the  number  of  men, 
and  art  worshipped  like  a  god  ;  thou  shalt  hereafter  become 
a  beast !"  No  man  of  these  davs  would  dare  thus  to  address 
Monarchs ;  nay,  who  dares  to  admonish  them  even  mildly, 
if  they  have  sinned  at  all  ?  When,  therefore,  Daniel  intre- 
pidly predicted  to  King  Nebuchadnezzar  the  disgrace  which 
awaited  him,  he  thus  gave  a  rare  and  memorable  proof 
of  his  constancy.  And  in  this  way,  again,  his  calling  was 
sealed,  since  this  fortitude  sprang  from  God's  Spirit. 

But  the  Second  Part  is  peculiarly  worthy  of  notice,  since  we 
there  perceive  how  God  cares  for  his  Church.  God's  providence 
is,  indeed,  extended  to  the  whole  world.  For  if  a  sparrow 
does  not  fall  to  the  ground  without  his  permission,  he,  doubt- 
less, is  mindful  of  the  human  race  !  (Matt,  x.,  and  Luke  xii.) 
Nothing,  therefore,  happens  to  us  by  chance,  but  God  in  this 
Book  affords  us  light,  while  we  know  his  Church  to  be  so 
governed  by  him,  as  to  be  the  object  of  his  peculiar  care. 
If  matters  ever  were  so  disturbed  in  the  world,  that  one  could 
suppose  God  to  be  asleep  in  heaven,  and  to  be  forgetful  of 
the  human  race,  surely  such  were  the  changes  of  those  times, 
nay,  so  multiform,  so  extensive,  and  so  various  were  the}^ 
that  even  the  most  daring  must  be  confounded,  since  there 
was  no  end  to  the  wars.  Egypt  prevailed  at  one  time, 
while  at  another  there  were  commotions  in  Syria.  See- 
ing, then,  all  things  turned  up-side  down,  what  judgment 


LECT.  I.  TO  THE  BOOK  OF  DANIEL.  81 

could  be  passed,  excejit  that  God  neglected  the  world, 
and  the  Jews  were  miserably  deceived  in  their  hope?  They 
thought  that  as  God  had  been  their  deliverer,  so  would 
he  have  been  the  perpetual  guardian  of  their  safety.  Al- 
though all  nations  were  then  subject  in  common  to  various 
slaughters,  yet  if  the  Syrians  were  victorious  over  the 
Egyptians,  they  abused  their  power  against  the  Jews,  and 
Jerusalem  lay  exposed  as  their  prey,  and  the  reward  of  their 
victory  :  if,  again,  the  opposite  side  were  the  conquerors, 
they  revenged  the  injury,  or  sought  compensation  against 
the  Jews.  Thus  on  every  side  those  miserable  people  were 
fleeced,  and  their  condition  vvas  much  worse  after  their 
return  to  their  country,  than  if  they  had  always  been  exiles 
or  strangers  in  other  regions.  When,  therefore,  they  were 
admonished  concerning  the  future,  this  was  the  best  prop 
on  which  they  could  repose.  But  the  use  of  the  same  doc- 
trine is  at  this  day  applicable  to  us.  ^Ye  perceive,  as  in  a 
glass  or  picture,  how  God  was  anxious  about  his  Church, 
even  when  he  seemed  to  cast  away  all  regard  for  it :  hence 
when  the  Jews  were  exposed  to  the  injuries  of  their  enemies, 
it  was  but  the  accomplishment  of  his  designs. 

From  the  Second  Part  we  recognise  their  wonderful 
preservation,  and  that  too,  by  a  greater  and  more  surpris- 
ing exercise  of  God's  power,  than  if  they  had  lived  in 
peace,  and  no  one  had  molested  them.  We  learn  this  from 
the  seventh  to  the  ninth  chapters.  Now,  when  Daniel 
numbers  the  years  till  The  Advent  of  Christ,  how  clear 
and  distinct  is  the  testimony  which  we  may  oppose  against 
Satan,  and  all  the  taunts  of  the  impious  !  and  how  certain 
it  is  that  the  Book  of  Daniel  was  familiarly  used  by  men 
before  this  event.  But  when  he  enumerates  the  seventy 
weeks,  and  says,  that  Christ  should  then  come,  all  profane 
men  may  come,  and  boast,  and  swell  with  increased  swag- 
gering, yet  they  shall  fall  down  convicted,  since  Christ  is  that 
true  Redeemer  whom  God  had  promised  from  the  begin- 
ning of  the  world.  For  He  was  unwilling  to  make  him 
known  without  the  most  certain  demonstration,  such  as  all 
the  mathematicians  can  never  equal.  First  of  all,  it  is 
worthy  of  observation,  that  Daniel  afterwards  discoursed 

vol.  I.  1^ 


82  COMMENTARIES  ON  DANIEL.  LECT.  I. 

on  the  various  calamities  of  the  Church,  and  proi)hesied 
the  time  at  which  God  pleased  to  shew  his  only-begotten 
Son  to  the  world.  His  dissertation  on  the  office  of  Christ  is 
one  of  the  principal  supports  of  our  faith.  For  he  not  only 
describes  his  Advent,  but  announces  the  abolition  of  the 
shadows  of  the  Law,  since  the  Messiah  would  bring  with 
him  its  complete  fulfilment.  And  when  he  predicts  the 
Death  of  Christ,  he  shews  for  what  purpose  he  should  under- 
go death,  namely,  to  abolish  Sin  by  his  sacrifice,  and  to 
bring  in  Eternal  Righteousness.  Lastly,  this  also  must  be 
noticed, — as  he  had  instructed  the  people  to  bear  their 
cross,  so  also  he  warns  them  that  the  Church's  state  would 
not  be  tranquil  even  when  the  Messiah  came.  The  sons  of 
God  should  be  militant  until  the  end,  and  not  hope  for  any 
fruit  of  their  victory  until  the  dead  should  rise  again,  and 
Christ  himself  should  collect  us  into  his  own  Celestial  Kino-- 
dom.  Now,  we  comprehend  in  few  words,  or  rather  only 
taste  how  useful  and  fruitful  this  Book  is  to  us. 

I  now  come  to  the  words  themselves  :  I  wished,  as  I 
said,  just  to  catch  a  foretaste  of  a  few  things,  and  the  read- 
ing of  the  Book  will  shew  us  better  what  advantage  we  may 
derive  from  each  of  its  chapters. 

CHAPTER  FIRST. 

1.  In  the  third  year  of  the  reign  of  1.  Anno  tertio  regni  Jehoiakim 
Jehoiakini  king  of  Judah  came  Nebu-  regis  Jehudah  venit  Nebnchad- 
chadnezzar  king  of  Babylon  unto  Je-  nezzar  rex  Jerosolyma  Babylonis, 
rusaleni,  and  besieged  it.  et  obsedit  earn. 

2.  And  the  Lord  gave  Jehoiakim  2.  Et  tradidit  Deus  in  nianuni 
kingofJudah  into  his  hand,  with  part  regis  Jehoialdm  Regem  Jehuda, 
of  the  vessels  of  the  house  of  God,  which  et  partem  vasorum  domus  Dei,  et 
he  carried  into  the  land  of  Shinar,  to  the  traduxit  ea'  in  terram  Sinear  in 
house  of  his  god;  and  he  brought  the  ves-  domum  deL  sui^  quod  vasa  posuerit 
sels  into  the  treasure-house  of  his  God.  in  domo  thesauri  dei  sui. 

These  are  not  two  different  things,  but  the  Prophet  ex- 

'  Or  eos.  Either  may  be  read :  for  the  Hebrews  do  not  use  the  neuter 
gender ;  yet  I  had  rather  use  the  neuter  gender,  on  account  of  what  follows. 
—  Calvin. 

^  This  would  not  suit  either  the  king  or  the  captives  :  hence  the  Pro- 
phet seems  to  speak  of  "  vessels :"  and  a  repetition  of  the  same  sentence 
afterwards  follows. — Calviv . 


ClIAP.  I.  1,  2.  COMMENTAllIES  ON  DANIEL.  83 

plains  and  confirms  the  same  sentiments  by  a  change  of 
phrase,  and  says  that  the  vessels  which  Nebuchadnezzar  had 
brought  into  the  land  of  Sinaar  were  laid  up  in  the  house  of 
the  treasury.  The  Hebrews,  as  we  know,  generally  use  the 
word  "  house"  for  any  place,  as  they  call  the  temple  God's 
"■  house.''  Of  the  land  of  Sinaar,  it  must  be  remarked,  that 
it  was  a  plain  adjacent  to  Babylon  ;  and  the  famous  temple 
of  Belus,  to  which  the  Prophet  very  probably  refers,  was 
erected  there. 

Here  Daniel  marks  the  time  in  which  he  was  led  into  cap- 
tivity together  with  his  companions,  namely,  in  the  third 
3'ear  of  Jehoiakim.  A  difficult  question  arises  here,  since 
Nebuchadnezzar  began  to  reign  in  the  fourth  year  of  Je- 
hoiakim. How  then  could  he  have  besieged  Jerusalem 
in  the  third  year,  and  then  led  away  the  people  captives 
according  to  his  pleasure  ?  Some  interpreters  solve  this 
difficulty  by  what  appears  to  me  a  frivolous  conjecture,  that 
the  four  years  ought  to  refer  to  the  beginning  of  his  reign, 
and  so  the  time  may  be  brought  within  the  third  year. 
But  in  the  second  chapter  we  shall  see  Daniel  brought 
before  the  king  in  the  second  year  of  his  reign.  They 
explain  this  difficulty  also  by  another  solution.  They  say 
— the  years  are  not  reckoned  from  the  beginning  of  the 
reign,  and, — this  was  the  second  year  from  the  Conquest 
of  the  Jews  and  the  taking  of  Jerusalem  ;  but  this  is  too 
harsh  and  forced.  The  most  probable  conjecture  seems  to  me, 
that  the  Prophet  is  speaking  of  the  first  King  Nebuchadnezzar, 
or  at  least  uses  the  reign  of  the  second,  while  his  father 
was  yet  alive.  We  know  there  were  two  kings  of  the 
same  name,  father  and  son  ;  and  as  the  son  did  many  noble 
and  illustrious  actions,  he  acquired  the  surname  of  Great. 
Whatever,  therefore,  we  shall  afterwards  meet  with  concern- 
ing Nebuchadnezzar,  cannot  be  understood  except  of  the 
second,  who  is  the  son.  But  Josephus  says  the  son  was 
sent  by  his  father  against  the  Egyptians  and  the  Jews  : 
and  tliis  was  the  cause  of  the  war,  since  the  Egyptians  often 
urged  the  Jews  to  a  change  of  affiiirs,  and  enticed  them  to 
throw  oif  the  yoke.  Nebuchadnezzar  the  younger  was  car- 
rying on  the  war  in  Egypt  at  the  death  of  his  father,  and 


S  t  COMMENTARIES  ON  DANIEL.  LECT.  I. 

speedily  returned  home,  lest  any  one  should  supersede  him. 
Wlien,  however,  he  found  all  things  as  he  wished,  Josephus 
thinks  he  put  off  that  expedition,  and  went  to  Jerusalem. 
There  is  nothing  strange,  nay,  it  is  very  customary  to  call 
him  King  who  shares  the  command  with  his  father.  Thus, 
therefore,  I  interpret  it :  In  the  third  year  of  the  reign  of 
Jehoiakim,  Nebuchadnezzar  came,  under  the  command  and 
direction  of  his  father,  or  if  any  one  prefers  it,  the  father 
himself  came.  For  there  is  nothing  out  of  place,  whether 
Ave  refer  it  to  the  father  or  to  the  son.  Nebuchadnezzar,  then, 
king  of  Babylon,  came  to  Jerusalem,  that  is,  by  the  hand 
of  his  son  besieged  Jerusalem.  But  if  a  different  explana- 
tion is  preferred,  since  he  was  there  himself  and  carried  on 
the  war  in  person,  that  view  may  be  taken  :  still,  the  events 
happened  in  the  tliird  year  of  Jehoiakim's  reign.  Interpre- 
ters make  many  mistakes  in  this  matter.  Josephus,  indeed, 
says  this  was  done  in  the  eighth  year,  but  he  had  never 
read  the  Book  of  Daniel.^  He  was  an  unlearned  man, 
and  by  no  means  familiar  with  the  Scriptures  ;  nay,  I  think 
he  had  never  read  three  verses  of  Daniel.  It  was  a 
dreadful  judgment  of  God  for  a  priest  to  be  so  ignorant  a 
man  as  Josephus.  But  in  another  passage  on  which  I 
have  commented,  he  seems  to  have  followed  Metasthenes  and 
others  whom  he  cites,  when  speaking  of  the  destruction  of 
that  monarchy.  And  this  seems  to  suit  well  enough,  since 
in  the  third  year  of  the  reign  of  Jehoiakim  the  city  was  once 
taken,  and  some  of  the  nobles  of  the  royal  race  were  led 
away  in  triumph,  among  whom  were  Daniel  and  his  compa- 
nions. When  Jehoiakim  afterwards  rebelled,  his  treat- 
ment was  for  more  severe,  as  Jeremiah  liad  predicted.  But 
while  Jehoiakim  possessed  the  kingdom  by  permission  of 
King  Nebuchadnezzar,  Daniel  was  already  a  captive,  so  that 
Jeremiah's  prediction  was  fulfilled — the  condition  of  the 
figs  prematurely  ripe  was  improved ;    for  those  who  were 

1  Calvin's  expression  is  tarn  hrutus  homo  in  Latin,  and  si  stupide  ct 
brutal  in  French  ;  but  he  is  evidently  too  severe  on  so  valuable  an  annal- 
ist, who,  in  so  many  passages,  confirms  and  elucidates  the  scriptural  nar- 
rative. Besides,  Calvin  seems  to  have  overlooked  tliepassageinhis  Antiq., 
lib.  xi.  cap.  8,  |J  5,  where  this  Book  is  mentioned,  and  its  contents  alluded 
to  at  lensfth. 


CtlAP.  I.  1,2.  COMMENTARIES  ox  DANIEL.  8o 

led  into  exile  last  thought  themselves  better  off  than  the 
rest.  But  the  Pro2)het  clei)rives  them  of  their  vain  boast,  and 
sliews  the  former  captives  to  have  been  better  treated  than 
the  I'emnant  of  the  people  who  as  yet  remained  safe  at  home. 
(Jer.  xxiv.  2,  8.)  I  assume,  then,  that  Daniel  was  among 
the  first  fruits  of  the  captivity  ;  and  this  is  an  instance  of 
God's  judgments  being  so  incomprehensible  by  us.  For 
had  there  been  any  integrity  in  the  whole  people,  surely 
Daniel  was  a  remarkable  example  of  it:-  for  Ezekiel  in- 
cludes him  among  the  three  just  men  by  whom  most  pro- 
bably God  would  be  appeased.  (Chap.  xiv.  14.)  Such, 
then,  was  the  excellence  of  Daniel's  virtues,  that  he  was  like 
a  celestial  angel  among  mortals  ;  and  yet  he  was  led  into 
exile,  and  lived  as  the  slave  of  the  king  of  Babylon.  Others, 
again,  who  had  provoked  God's  wrath  in  so  many  ways, 
remained  quiet  in  their  nests  :  the  Lord  did  not  deprive 
them  of  their  country  and  of  that  inheritance  which  was  a 
sign  and  pledge  of  their  adoption.^ 

Should  any  wish  here  to  determine  why  Daniel  was  among 
the  first  to  be  led  into  captivity,  will  he  not  betray  his  folly  ? 
Hence,  let  us  learn  to  admire  God's  judgments,  which  siu'- 
pass  all  our  perceptions  ;  and  let  us  also  remember  the 
words  of  Christ,  "  If  these  things  are  done  in  the  gi'een 
tree,  what  will  be  done  in  the  dry?"  (Luke  xxiii.  3L)  As  I 
have  already  said,  there  was  an  angelic  holiness  in  Daniel, 
although  so  ignominiously  exiled  and  brought  uj^  among 
the  king's  eunuchs.  When  this  happened  to  so  holy  a  man, 
who  from  his  childhood  was  entirely  devoted  to  piety,  how 
great  is  God's  indulgence  in  sparing  us  ?  What  have  we 
deserved?  Which  of  us  will  dare  to  compare  himself  with 
Daniel  ?  Nay,  we  are  unworthy,  according  to  the  ancient 
proverb,  to  loosen  the  tie  of  liis  shoes.  Without  the  slight- 
est doubt  Daniel,  through  the  circumstances  of  the  time, 

'  Much  light  has  been  thrown  upon  the  chronology  of  these  times  since 
the  age  of  Calvin :  later  Commentators  have  dated  from  tlie  third  year  of 
Jehoiakim's  restoration  to  his  kingdom  after  his  rebellion.  See  2  Kings 
xxiv.  2,  3.  The  subject  is  discussed  with  clearness  by  Bleek  in  his  Thco- 
log.  Zeitschrist.  Ft.  iii.  p.  280,  &c.  ;  and  11.  Sal.  Jarclii  on  this  passage  may 
be  consulted,  p.  735,  edit.  Gothae,  1713.  See  Dissertation  1.  at  tlie  end 
of  liiis  Volume. 


86  COMMENTARIES  ON  DANIEL.  LECT.  I. 

wished  to  manifest  the  singular  and  extraordinary  gift  of 
Grod,  since  this  trial  did  not  oppress  his  mind  and  could 
not  turn  him  aside  from  the  right  course  of  piety.  When, 
therefore,  Daniel  saw  himself  put  forward  as  an  example 
of  integrity,  he  did  not  desist  from  the  pure  worship  of 
Grod.  As  to  his  assertion  that  Jehoiahim  was  delivered 
into  the  hand  of  King  Nebuchadnezzar  by  Grod's  command, 
this  form  of  speech  takes  away  any  stumbling-block  which 
might  occur  to  the  minds  of  the  pious.  Had  Nebuchadnezzar 
been  altogether  superior,  God  himself  might  seem  to  have 
ceased  to  exist,  and  so  his  glory  would  have  been  depressed. 
But  Daniel  clearly  asserts  that  King  Nebuchadnezzar  did  not 
possess  Jerusalem,  and  was  not  the  conqueror  of  the  nation 
by  his  own  valour,  or  counsel,  or  fortune,  or  good  luck,  but 
because  God  wished  to  humble  his  people.  Therefore, 
Daniel  here  sets  before  us  the  providence  and  judgments  of 
God,  that  we  may  not  think  Jerusalem  to  liave  been  taken 
in  violation  of  God's  promise  to  Abraham  and  his  posterity. 
He  also  speaks  by  name  of  the  vessels  of  the  temple. 
Now,  this  might  seem  altogether  out  of  place,  and  would 
shock  the  minds  of  the  faithful.  For  what  does  it  mean  ? 
That  God's  temple  was  spoiled  by  a  wicked  and  impious 
man.  Had  not  God  borne  witness  that  his  rest  was  there  ? 
This  shall  be  my  rest  for  ever  :  here  will  I  dwell  because 
I  liave  chosen  it.  (Ps.  cxxxii.  14.)  If  any  place  in  the 
world  were  impregnable,  here  truly  honour  ought  to  re- 
main entire  and  untainted  in  the  temple  of  God.  When, 
therefore,  it  was  robbed  and  its  sacred  vessels  profaned, 
and  when  an  impious  king  had  also  transferred  to  the 
temple  of  his  own  god  what  had  been  dedicated  to  the 
living  God,  would  not,  as  I  have  said,  such  a  trial  as 
this  cast  down  the  minds  of  the  holy  ?  No  one  was 
surely  so  stout-hearted  whom  that  unexpected  trial  would 
not  oppress.  Where  is  God,  if  he  does  not  defend  his  own 
temple  ?  Although  he  does  not  dwell  in  this  world,  and 
is  not  enclosed  in  walls  of  cither  wood  or  stone,  yet  he 
chose  this  dwelling-place  for  himself,  (Ps.  Ixxx.  1,  and  xcix.  1, 
and  Isa.  xxxvii.  16,)  and  often  by  means  of  his  Prophets 
asserted  his  seat  to  be  between  the  Cherulnm.     What  then 


CHAP.  I.  .J.  CCMMKNTARIK.S  ON  DANIEL.  87 

is  the  meaning  of  this  ?  As  I  liave  already  said,  Daniel 
recalls  us  to  the  judgment  of  God,  and  by  a  single  word 
assures  us  that  we  ought  not  to  be  surprised  at  God  inflicting 
such  severe  punishments  upon  impious  and  wicked  apostates. 
For  under  the  name  of  God,  there  is  a  silent  antithesis  ; 
as  the  Lord  did  not  deliver  Jehoiakim  into  the  hand  of  the 
Babylonians  without  just  reason  :  God,  therefore,  exposed 
him  as  a  prey  that  lie  might  punish  him  for  the  revolt  of  his 
impious  people.     It  now  follows  : — 

3.  And  the  king  spake  unto  A  shpcnaz,         3.   Et  raandavit'  Rex   Aspe- 

tbemasterofhi.s  eunuchs,  that  he  should  nazo^  principi    eunuchorum,  ut 

bring  certain  of  the  chiklren  of  Israel,  educeret  e  filiis  Israel  et  ex  se- 

and  of  the  king's  seed.and  of  the  princes,  mine  regio,  et  ex  principibus.^ 

Here  Daniel  pursues  his  narrative,  and  shews  the  manner 
in  which  he  was  led  away  together  with  his  companions. 
The  king  had  demanded  young  men  to  be  brought,  not  from 
the  ordinary  multitude,  but  from  the  principal  nobility, 
who  stood  before  him,  that  is,  ministered  to  him.  Hence, 
we  ascertain  why  Daniel  and  his  companions  were  chosen, 
because  they  were  noble  young  men  and  of  the  royal  seed, 
or  at  least  of  parents  who  surpassed  others  in  rank.  The 
king  did  this  purposely  to  shew  himself  a  conqueror;  he 
may  also  have  taken  this  plan  designedly,  to  retain  hos- 
tages in  his  power ;  for  he  hoped,  as  we  shall  see,  that 
those  who  were  nourished  in  his  palace  would  be  degenerate 
and  hostile  to  the  Jews,  and  he  thought  their  assistance 
would  prove  useful  to  himself  He  also  hoped,  since  they 
were  born  of  a  noble  stock,  that  the  Jews  would  be  the  more 
peaceable,  and  thus  avoid  all  danger  to  those  wretched  exiles 
who  were  relations  of  the  kings  and  the  nobles.  With  regard 
to  the  words,  he  calls  this  Aspenaz  the  prince  of  eunuchs, 
under  which  name  he  means  the  bovs  who  were  nourished 
in  the  king's  palace  to  become  a  seminary  of  nobles ;  for 
it  is  scarcely  possible  that  this  Aspenaz  was  set  over  other 
leaders.     But  we   gather   from    this   place,    that  the  boys 

'  Or,  declared. — Culvin. 

"  Or,  said  to  Aspenaz,  as  those  who  retain  the  Hebrew  phrase  trans- 
lute  it.-—  Calvin. 

•""  Or,  elders. — Calvin. 


88  COMMENTARIES  OX  DANIEL.  LECT.  I. 

wliom  the  king  held  in  honour  and  regard  were  under  his 
custody.  The  Hebrews  call  eunuchs  D*'D''1D,  serisiin,  a  name 
whicli  belongs  to  certain  prefects  ;  for  Potiphar  is  called  by 
this  name  though  he  had  a  wife.  So  tliis  name  is  every- 
where used  in  Scripture  for  the  satraps  of  a  king ;  (Gen. 
xxxvii.  06  ;  xl.  2,  7  ;)  but  since  satraps  also  were  cho- 
sen from  noble  boys,  they  were  probably  called  eunuchs, 
though  they  were  not  made  so,  yet  Josephus  ignorantly 
declares  these  Jewish  children  to  have  been  made  eunuchs. 
But  when  eunuchs  existed  among  the  luxuries  of  Oriental 
kings,  as  I  have  already"  said,  those  youths  wei"c  commonly 
called  b}^  this  name  Avliom  the  king  brought  up  as  a  kind 
of  school  of  nobles,  wliom  ho  might  afterwards  place  over 
various  provinces. 

The  king,  therefore,  commanded  some  of  the  diildren  of 
Israel  of  the  royal  seed  and  of  the  nobles  to  he  brought  to  him. 
So  the  sentence  ought  to  be  resolved  ;  he  did  not  command 
any  of  the  common  people  to  be  brought  to  him,  but  some  of 
the  royal  race,  the  more  plainly  to  shew  himself  their 
conqueror  by  doing  all  things  according  to  his  will.  Ho 
means  those  ''elders"  who  yet  were  in  chief  authority 
under  the  king  of  Judah.  And  Daniel  also  was  of  that 
tribe,  as  we  shall  afterwards  see.  The  word  Wf^iTH^,  jiharth- 
mim,  "  princes,''  is  thought  to  be  derived  from  Perah, 
which  is  the  Euphrates,  and  the  interpreters  understand 
j^refects,  to  whom  the  provinces  on  the  banks  of  the  Euphra- 
tes were  committed  ;  but  this  does  not  suit  the  present 
passage  where  Jews  are^  treated  of.  We  now  see  the  ge- 
neral signification  of  tliis  name,  and  that  all  the  elders  ought 
to  be  compreliended  under  it.^ — The  rest  to-morrow. 

^  This  word  lias  caused  c:rcat  difference  of  opinion  among  commentators. 
Theodotion  does  not  attempt  to  explain  it.  .Symmacluis  takes  it  for  the 
Parthians.  Jerome  interprets  it  by  tyranni,  and  Saadias  by  their  off- 
spring. Aben-Ezra  considers  it  a  foreign  word  ;  and  R.  Salom.  Jarchi  calls 
it  Persian,  and  translates  it  "  leaders  '  Ilottinger  and  Aug.  Pfeiffer  both 
treat  it  as  Persian,  but  derive  it  from  different  roots.  '-'Nobles"  or 
"  elders'"  seems  its  best  English  equivalent. 


CHAP.  I.  4.  COMMENTARIES  ON  DANIEL.  89 


PRAYER. 

Grant,  Almiglit}'  God,  since  thou  settest  before  us  so  clear  a  mir- 
ror of  thy  wonderful  providence  and  of  thy  judgments  on  thine 
ancient  people,  that  we  may  also  be  surely  persuaded  of  our 
beingunder  thy  hand  and  protection : — Grant,  that  relying  on  thee, 
vre  may  hope  for  thy  guardianship,  whatever  may  happen,  since 
thou  never  losest  sight  of  our  safety,  so  tK"  t  we  may  invoke  thee 
with  a  secure  and  tranquil  mind.  May  we  so  fearlessly  wait  for 
all  dangers  amidst  all  the  changes  of  this  world,  that  we  may 
stand  upon  the  foundation  of  thy  word  which  never  can  fail ; 
and  leaning  on  thy  promises  may  we  repose  on  Christ,  to  whom 
thou  hast  committed  us,  and  whom  thou  hast  made  the  shepherd 
of  all  thy  flock.  Grant  that  he  nuiy  be  so  cai-efiil  of  us  as  to 
lead  us  through  this  course  of  warfare,  hoivever  troublesome  and 
turbulent  it  may  prove,  until  we  arrive  at  that  heavenly  rest 
which  he  has  purch.ased  for  us  by  his  own  blood. — Amen. 


4.  Children  in  whom  was  no  blem-  4.  Pueros,   quibus    nulla    esset 

ish,    but  well-favoured,    and   skilful  macula'  et  pulchros  aspectu,^  et  in- 

in  all  wisdom,  and  cunning  in  know-  telligentes  in  omni  prudent ia,^  et 

ledge,  and  understanding  science,  and  intelligentes   scientiam,  et  diserte 

such  as  had  ability  in  them  to  stand  exprimentes    cognilionem,    et    in 

in  the  king's  palace,  and  whom  they  quibus  vigor,  ut  starent  in  palatio 

might   teach    the   learning  and   the  regis,  et  ad  docendum  ipsosliteratu- 

tongue  of  the  Chaldeans.  ram  et  linguam  Chaldseorum. 


■&' 


In  yesterday's  Lecture  we  saw  liow  the  jircfect  or  master 
of  the  eunuchs  was  commanded  to  bring  up  some  noble 
youths,  the  offspring  of  the  king  and  the  elders  ;  and  Daniel 
now  desci'ibes  their  qualities,  according  to  Nebuchadnezzar's 
order.  They  were  youths,  not  so  young  as  seven  or  eight 
years,  but  growing  up,  m  ivliom  there  was  no  spot;  that  is,  in 
whom  there  was  no  defect  or  unsoundness  of  body.  They 
were  also  of  beautiful  aspect,  meaning  of  ingenuous  and 
open  countenance  :  he  adds  also,  skilled  in  all  prudence,  and 
understanding  knoivledge  ;  and  i\\c\\,  expi'essing  their  thoughts. 
I  think   tliose  interpreters  right  who   take  this  participle 

'  For  I  omit  the  Hebraism  which  has  already  been  explained. — Calvin. 
"  Or  countenance.  —  Calvin.       '  That  is,  skilled  in  all  wisdom. — Calcin. 


90  COMMENTARIES  ON  DANIEL.  LECT.  II. 

actively,  otherwise  the  repetition  would  be  cold  and  value- 
less. Their  eloquence  seems  to  me  pointed  out  here  ; 
because  there  are  some  who  inwardly  understand  subjects 
presented  to  them,  but  cannot  express  to  others  what  they 
retain  in  their  minds ;  for  all  have  not  the  same  dexterity 
in  expressing  exactly  what  they  think.  Daniel,  therefore, 
notices  both  qualifications  here — the  acquisition  of  know- 
ledge, and  the  power  of  communicating  it. 

And  in  tvhom  was  vigour  :  for  MD,  each,  usually  signifies 
fortitude,  as  in  Isaiah.  (Chap.  xl.  9.)  Those  who  fear  God 
shall  change  their  fortitude,  or  renew  their  vigour.  Then  in 
Psalm  xxii.,  (ver.  15,)  "my  strength  or  vigour  has  failed."  He 
adds,  the  fortitude  or  vigour  of  intelligence,  knowledge,  and 
eloquence  ;  or  a  liealthy  habit  of  body,  which  is  the  same 
thing.^  That  they  might  stand  in  the  king's  palace,  and  he 
taught  literature,  (I  cannot  translate  the  particle  'HSD,  sepher, 
otherwise :  verbally  it  is  a  "  letter,"  but  it  means  learning 
or  discipline,)  and  the  language  of  the  Chaldees.  We  now 
see  how  the  king  regarded  not  only  their  rank,  when  he 
ordered  the  most  excellent  of  the  royal  and  noble  children 
to  be  brought  to  him  ;  but  he  exercised  his  choice  that 
those  who  were  to  be  his  servants  should  be  clever ; 
they  were  of  high  birth,  as  the  phrase  is ;  so  they  ought 
to  prevail  in  eloquence  and  give  hopeful  promise  of  general 
excellence  in  both  body  and  mind.  Without  doubt  he 
wished  them  to  be  held  in  great  estimation,  that  he  might 
win  over  other  Jews  also.  Thus,  if  they  afterwards  obtained 
authority,  should  circumstances  allow  of  it,  they  might 
become  rulers  in  Judea,  bearing  sway  over  their  own  people, 
and  yet  remain  attached  to  the  Babylonian  empire.  This 
was  the  king's  design  ;  it  affords  no  reason  why  we  should 
praise  his  liberality,  since  it  is  sufficiently  apparent  that 
he  consulted  nothing  but  his  own  advantage. 

Meanwhile,  we  observe,  that  learning  and  the  liberal  arts 
wore    not   then  so  despised  as  they  are  in  this  age,    and 

'  It  can  scarcely  be  correct  to  confound  bodily  with  niontal  endowments. 
W'mtle  explains  the  three  clauses  very  apjjositely,  .referring  the  first  to 
''excellent  natural  abihties,"  the  second  to  "  the  greatest  improvement 
from  cultivation,"  and  the  last  to  "  the  communication  of  our  perceptions 
in  the  ha])picst  manner  to  others." 


CHAP.  I.  4.  COMMENTARIES  ON  DANIEL.  91 

in  those  immediately  preceding  it.  So  strongly  has  bar- 
barism prevailed  in  the  world,  that  it  is  almost  disgrace- 
ful for  nobles  to  be  reckoned  among  the  men  of  education 
and  of  letters  !  The  chief  boast  of  the  nobility  was  to  be 
destitute  of  scholarship — nay,  they  gloried  in  the  assertion, 
that  they  were  "  no  scholars,"  in  the  language  of  the  day  ; 
and  if  any  of  their  rank  were  versed  in  literature,  they 
acquired  their  attainments  for  no  other  purpose  than  to  bo 
made  bishops  and  abbots :  still,  as  I  have  said,  they  gene- 
rally despised  all  literature.  We  perceive  the  age  in  which 
Daniel  lived  was  not  so  barbarous,  for  the  king  wished  to 
have  these  boys  whom  he  caused  to  be  so  instructed,  among 
his  own  princes,  as  we  have  said,  to  promote  his  own  advan- 
tage ;  still  we  must  remark  upon  the  habit  of  that  age.  As 
to  his  requiring  so  much  knowledge  and  skill,  it  may  seem 
out  of  place,  and  more  than  their  tender  age  admitted,  that 
they  should  be  so  accomplished  in  prudence,  knowledge,  and 
experience.  But  we  know  that  kings  require  nothing  in 
moderation  :  when  they  order  anything  to  be  prepared,  they 
often  ascend  beyond  the  clouds.  So  Nebuchadnezzar  speaks 
here ;  and  Daniel,  who  relates  his  commands,  does  so 
in  a  royal  manner.  Since  the  king  commanded  all  the 
most  accomplished  to  be  brought  before  him,  if  they  really 
manifested  any  remarkable  qualities,  we  need  not  be  sur- 
prised at  their  knowledge,  skill,  and  prudence.  The 
king  simply  wished  those  boys  and  youths  to  be  brought 
to  him  who  were  ingenious  and  dexterous,  and  adapted 
to  learn  with  rapidity  ;  and  then  those  who  were  naturally 
eloquent  and  of  a  healthy  constitution  of  body.  For  it  follows 
directly,  that  they  might  learn  or  be  taught  the  literatm^e  and 
language  of  the  Ghaldees.  We  perceive  that  King  Nebu- 
chadnezzar did  not  demand  teachers,  but  boys  of  high  birth, 
and  good  talents,  and  of  promising  abilities  ;  he  wished 
them  to  be  liberally  instructed  in  the  doctrine  of  the  Ghal- 
dees:  he  was  unwilling  to  have  youths  of  merely  polished 
and  cultivated  minds  without  natural  abilities.  His  desire 
to  have  them  acquainted  with  the  language  of  Chaldea  arose 
from  his  wish  to  separate  them  by  degrees  from  their  own 
nation,  to  induce  them  to  forget  their  Jewish  birth,  and  to 


92  COMMENTARIES  ON  DANIEL.  LLCT.  II. 

acquire  the  Clialdean  manners,  since  language  is  a  singular 
bond  of  communication.  Respecting  their  learning,  wo. 
ma}''  ash,  wliether  Daniel  and  his  companions  were  per- 
mitted to  learn  arts  full  of  imposition,  "which  we  know  to 
be  the  nature  of  the  Chaldean  learning.  For  they  pro- 
fessed to  know  every  one's  fate,  as  in  these  days  there  are 
many  impostors  in  the  world,  who  are  called  fortune- 
tellers. They  abused  an  honourable  name  when  they  called, 
themselves  mathematicians,  as  if  there  were  no  scientific 
learning  separate  from  those  arts  and  diabolic  illusions. 
And  as  to  the  use  of  the  word,  the  Caesars,  in  their  laws, 
unite  Chaldeans  and  mathematicians,  treating  them  as  syno- 
nymous. But  the  explanation  is  eas}^' — the  Chaldeans  not 
only  jiursued  that  astrology  which  is  called  "  Judicial," 
but  were  also  skilled  in  the  true  and  genuine  knowledge 
of  the  stars.  The  ancients  say,  that  the  course  of  the  stars 
was  observed  by  the  Chaldeans,  as  there  was  no  region 
of  the  world  so  full  of  them,  and  none  possessed  so  ex- 
tensive an  horizon  on  all  sides.  As  the  Chaldeans  en- 
joyed this  advantage  of  having  the  heavens  so  fully  exposed 
to  the  contemplation  of  man,  this  may  have  led  to  tlieir 
study,  and  have  conduced  to  the  more  earnest  pursuit  of 
astrology.  But  as  the  minds  of  men  are  inclined  to  vain 
and  foolish  curiosity,  they  were  not  content  with  legitimate 
science,  but  fell  into  foolish  and  perverse  imaginations.  For 
what  fortune-tellers  predict  of  any  one's  destiny  is  merely 
foolish  fanaticism.  Daniel,  therefore,  miglit  have  learned 
these  arts  ;  that  is,  astrology  and  other  liberal  sciences,  just 
as  Moses  is  said  to  have  been  instructed  in  all  the  sciences 
of  Egypt.  We  know  how  the  Egj^ptians  were  infected  with 
similar  corruptions  ;  but  it  is  said  both  of  Moses  and  of  our 
Prophet,  that  they  were  imbued  with  a  knowledge  of  the  stars 
and  of  the  other  liberal  sciences.  Although  it  is  uncertain 
whether  the  king  commanded  them  to  proceed  far  in  these 
studies,  yet  we  must  hold  tliat  Daniel  abstained,  as  we  shall 
see  directly,  from  the  royal  food  and  drink,  and  was  not 
drawn  aside  nor  involved  in  these  Satf\nic  impostures. 
Wl)atever  the  king's  commandment  was,  I  suppose  Daniel 
to  liave  been  content  with  the  pure  and  genuine  knoMdedge 


CHAP.  I.  5.  COMMENTARIES  ON  DANIEL.  93 

of  natural  things.     As  fir  as  the  king  is  concerned,  as  we 

have  ah-eady  said,  he  consulted  simply  his  own  interests  ; 

wishing  Daniel  and  his  companions   to    pass   over  into  a 

foreign  tribe,  and  to  be  drawn  away  from  their  own  people, 

as  if  they  had  been  natives  of  Chaldea.     It  now  follows  : — 

5.  And  the  king  appointed  them  a         5.   Et  constituit  ilh's  rex  demen- 

daily  provision  of  the  king's  meat,  and  sum  diei  in   die   suo'   ex  frusto^ 

of  the  wine  which  he  drank  :  so  nour-  cibi  regis,  et  ex  vino  potus  ejus, 

ishing  them  three  years,  that  at  the  Et  ut  educarentur  annis  tribus  :  et 

end  thereof  they  might  stand  before  a    tine    illorum^    starent    coram 

the  king.  rege. 

In  this  verso,  Daniel  shews  that  the  king  had  ordered 
some  youths  to  be  brought  to  him  from  Judea,  and  to  be  so 
nourished  as  to  be  intoxicated  with  delicacies,  and  thus  ren- 
dered forgetful  of  their  own  nation.  For  we  know  that 
wherever  there  is  any  cunning  in  the  world,  it  reigns  espe- 
cially in  kings'  palaces  !  So  Nebuchadnezzar,  when  he  per- 
ceived he  was  dealing  with  an  obstinate  people,  (and  we  know 
the  Jews  to  have  been  of  a  liard  and  unsubdued  spirit,) 
wished  to  acquire  servants  spontaneously  obedient,  and  thus 
endeavoured  to  soften  them  with  luxuries.  This  was  the 
reason  why  he  provided  for  them  an  allotment  of  his  own 
meat  and  drink  ;  as  at  present  it  is  the  greatest  honour  at 
princes"  tables  to  be  served  with  a  bon-bouche,  as  they  say, 
Nebuchadnezzar  wished  this  Daniel  and  his  companions, 
though  but  captives  and  exiles,  to  be  brought  up  not  only 
splendidly  but  royally,  as  if  of  the  royal  race.  Through  his 
right  of  conquest  he  had  drawn  them  away  violently  from 
their  country,  as  we  said  yesterday.  Hence  he  does  not 
act  thus  from  any  feeling  of  liberality,  and  his  feeding  those 
miserable  exiles  from  his  own  table  should  not  be  esteemed 
a  virtuous  action  ;  but,  as  we  have  said,  he  cleverly  recon- 
ciles the  minds  of  the  boys  to  be  reckoned  Chaldeans  rather 
than  Jews,  and  thus  to  deny  their  own  race.  This,  then, 
was  the  king's  intention  ;  but  we  shall  see  how  God  governed 

'  "131,  deber,  "  the  matter,"  for  each  day. — Calvin.  "  The  allotment 
for  each  day." — Wintle.  It  means  "  daily  bread,"  as  in  our  Lord's  Prayer, 
and  occurs  often  in  Exodus. 

'  Verbally,  it  here  signifies  a  portion. — Calvin. 

'  Some  translate  it  "  a  part,"  meaning  "  some  part  of  them,"  but  there 
is  no  doubt  that  the  Prophet  means  a  space  of  time,  as  we  shall  soon  see. 
— Calvin. 


9  i'  COMMENTARIES  ON  DANIEL.  LECT.  II. 

Daniel  and  his  companions  by  His  Sjjirit,  and  how  they 
became  aware  of  these  snares  of  the  devil,  and  abstained 
from  the  royal  diet,  lest  they  should  become  polluted  by  it. 
This  point  will  hereafter  be  treated  in  its  place — we  are 
now  only  commenting  on  the  craftiness  of  the  king.  He 
commanded  a  daily  portion  of  diet  to  be  distributed  to 
them,  not  that  the  spirit  of  parsimony  dictated  this  daily 
portion,  but  the  king  wished  their  food  should  be  exactly 
the  same  as  his  own  and  that  of  the  chiefs. 

He  adds,  that  they  should  he  educated  for  three  years;  mean- 
ing, until  they  were  thoroughly  skilled  in  both  the  language 
and  knowledge  of  the  Chaldeans.  Three  years  were  suffi- 
cient for  both  these  objects,  since  lie  had  selected  youths  of 
sufficient  talent  to  learn  with  ease  both  languages  and 
sciences.  As  they  were  endued  with  such  capacity,  it  is 
not  surprising  that  the  space  of  three  years  had  been  pi'e- 
scribed  by  the  king.  At  length,  he  says,  at  the  end  of  them, 
meaning  of  the  three  years.  We  have  shewn  how  this  ought 
not  to  be  referred  to  the  boys,  as  if  the  king  afterwards 
selected  some  of  them,  for  we  shall  see  in  its  own  place  that 
a  distinct  time  was  fixed  beforehand ;  hence  no  long  refu- 
tation is  needed.  It  is  certain,  then,  that  the  Prophet 
speaks  of  the  close  of  the  three  years.  It  had  been  said  just 
before,  that  they  might  stand  in  the  palace ;  but  this  ought 
also  to  be  understood  of  the  time  of  which  mention  has  been 
made.  They  did  not  stand  before  the  king  immediately, 
but  were  reserved  for  this  purpose.  Since  the  king  com- 
manded them  to  be  brought  up  for  the  purpose  of  using 
their  services  afterwards.  Daniel  twice  repeats  —  they 
were  splendidly  educated — seeing  the  king  wished  them  to 
become  his  servants  at  table  and  in  other  duties. 

6.  Now  among  these  were,  of  the  G.  Et  fuit  in  illis  ex  filiis  Je- 
children  of  Judah,  Daniel,  Ilananiah,  hudah  Daniel,  Ilananiah,  Mi- 
Mishael,  and  Azariah;  sael,  et  Azariah. 

7.  Unto  whom  the  prince  of  the  eu-  7.  Kt  imposuit  illis  princeps 
nuchs  gave  names  :  for  he  gave  unto  emiiichorumi  nomina :  imposuit 
Daniel  the  name  of  Belteshazzar  ;  and  to  inquam,  Danieli  Balthsazar,  et 
Hananiah.  of  Shadrach  ;  and  toMishacl,  Hananise  Sadrak,  et  Misael 
of  Meshach  ;  and  to  Azariah,  of  Abed-  Mesack,  et  Azarise  Abedne- 
nego.  go. 

1  That  is,  the  master  of  the  eunuchs. — Calvin. 


CHAP.  I.  6,  7.  COMMENTARIES  ON  DANIEL.  95 

Tlie  Prophet  now  comes  to  what  properly  belongs  to 
his  purpose.  He  did  not  propose  to  write  a  full  narrative, 
but  he  touched  shortly  on  what  was  necessary,  to  inform 
us  how  God  prepared  him  for  the  subsequent  discharge 
of  the  prophetic  office.  After  he  had  stated  their  selec- 
tion from  the  royal  and  noble  seed,  as  excelling  in  talent, 
dexterity,  and  eloquence,  as  well  as  in  vigour  of  body,  he 
now  adds,  that  he  and  his  companions  were  among  them. 
He  leaves  out  the  rest,  because  he  had  nothing  to  record  of 
them  worthy  of  mention  ;  and,  as  I  have  said,  the  narrative 
hitherto  is  only  subsidiary.  The  Prophet's  object,  then, 
must  be  noticed,  since  he  was  exiled,  and  educated  royally 
and  sumptuously  in  the  palace  of  King  Nebuchadnezzar, 
that  he  might  afterwards  be  one  of  the  prefects,  and  his 
companions  be  elevated  to  the  same  rank.  He  does  not 
say  that  he  was  of  the  royal  house,  but  only  of  the  tribe 
of  Judali ;  but  he  was  probably  born  of  a  noble  rather  than 
of  a  plebeian  family,  since  kings  more  commonly  selected 
their  prefects  from  their  own  relations  than  from  others. 
Moreover,  since  the  kingdom  of  Israel  was  cut  off,  perhaps 
through  a  feeling  of  modesty,  Daniel  did  not  record  his 
family,  nor  openly  assert  his  origin  from  a  noble  and 
celebrated  stock.  He  was  content  with  a  single  word, — 
he  and  his  companions  were  of  the  tribe  of  Judah,  and 
brought  up  among  the  children  of  the  nobility.  He  says 
— thei?'  names  were  changed ;  so  that  by  all  means  the 
kinff  mie-ht  blot  out  of  their  hearts  the  remembrance  of  their 
own  race,  and  they  might  forget  their  own  origin.  As  far 
as  interpretations  are  concerned,  I  think  I  have  said  enough 
to  satisfy  you,  as  I  am  not  willingly  curious  in  names  where 
there  is  any  obscurity,  and  especially  in  these  Chaldee 
words.  As  to  the  Hebrew  names,  we  know  Daniel's  name 
to  mean  the  judge,  or  judgment  of  God.  Therefore,  whether 
by  the  secret  instinct  of  God,  his  parents  had  imposed 
this  name,  or  whether  by  common  custom,  Daniel  was  call- 
ed by  this  name,  as  God's  judge.  So  also  of  the  rest  ; 
for  Hananiah  has  a  fixed  meaning,  namely,  one  who  has 
obtained  mercy  from  God ;  so  Misael  means  required  or 
demanded  by  God  ;  and  so  Azariah,  the  help  of  God,  or  one 


96  COMMENTARIES  ON  DANIEL.  LECT.  11. 

vvliom  God  helps.  But  all  these  things  have  already  been 
better  explained  to  you,  so  I  have  only  just  touched  on  these 
points,  as  the  change  has  no  adequate  reason  for  it.  It  is 
enough  for  us  that  the  names  were  changed  to  abolish  the 
remembrance  of  the  kingdom  of  Judah  from  their  hearts. 
Some  Hebrews  also  assert  these  to  have  been  the  names  of 
wise  men.  Whether  it  was  so  or  not,  it  was  the  king's  plan 
to  draw  away  those  boys  that  they  should  have  nothing  in 
common  with  the  elect  people,  but  degenerate  to  the  man- 
ners of  the  Chaldeans.  Daniel  could  not  help  the  prince  or 
master  of  the  eunuchs  changing  his  name,  for  it  was  not  in 
his  power  to  hinder  it ;  the  same  must  be  said  of  his  com- 
panions. But  they  had  enough  to  retain  the  remembrance 
of  their  race,  which  Satan,  by  this  artifice,  wished  utterly  to 
blot  out.  And  yet  this  was  a  great  trial,  because  they  suffered 
from  their  badge  of  slavery.  Since  their  names  were  changed, 
either  the  king  or  his  prefect  Aspenaz  wished  to  force  them 
under  the  yoke,  as  if  he  would  put  before  their  eyes  the 
judgment  of  their  own  slavery  as  often  as  they  heard  their 
names.  We  see,  then,  the  intention  of  the  change  of  name, 
namely,  to  caiise  these  miserable  exiles  to  feel  themselves 
in  captivity,  and  cut  off  from  the  race  of  Israel ;  and  by 
this  mark  or  symbol  they  were  reduced  to  slavery,  to  the 
king  of  Babylon  and  his  palace.  This  was,  indeed,  a  hard 
trial,  but  it  mattered  not  to  the  servants  of  Grod  to  be 
contemptuously  treated  before  men,  so  long  as  they  were  not 
infected  with  any  corruption  ;  hence  we  conclude  them  to 
have  been  divinely  governed,  as  they  stood  pure  and  spotless. 
For  Daniel  afterwards  says — 

8.  But  Daniel  purposed  in  his  heart  8.  Et  posuit  Daniel  super 
that  he  would  not  defile  himself  vdth  the  cor  suum,'  ne  pollueretur  in 
portion  of  the  king's  meat,  nor  with  the  portione  cibi  regis,  et  in  vino 
wine  which  he  drank  :  therefore  he  re-  potuum  ejus  :  et  quaesivit  a  ma- 
quested  of  the  prince  of  the  eunuchs  that  gistro-  Eunuchoruni,  ne  pollue- 
he  might  not  defile  himself.  retur. 

Here  Daniel  shews  his  endurance  of  what  he  could  neither 
cast  off  nor  escape  ;  but  meanwhile  he  took  care  that  he  did 

1  Or  in  his  heart :  that  is,  determined  or  decreed  with  himself. — 
Calvin. 

^  That  is,  asked  the  master. — Calvin. 


CHAP.  I.  8.  COMMENTARIES  ON  DANIEL.  97 

not  depart  from  the  fear  of  God,  nor  become  a  stranger  to 
his  race,  but  he  always  retains  the  remembrance  of  his 
origin,  and  remains  a  pure,  and  unspotted,  and  sincere  wor- 
shipper of  God.  He  says,  therefore, — he  determined  in  his 
heart  not  to  pollute  himself  'with  the  king's  food  and  drink, 
and  that  he  asked  the  prefect,  under  whose  cliarge  he  was, 
that  he  should  not  be  driven  to  this  necessity.  It  may  be 
asked  here,  what  there  was  of  such  importance  in  the  diet 
to  cause  Daniel  to  avoid  it  ?  This  seems  to  be  a  kind  of 
superstition,  or  at  least  Daniel  may  have  been  too  morose 
in  rejecting  the  king's  diet.  We  know  that  to  the  pure  all 
things  are  pure,  and  this  rule  applies  to  all  ages.  We  read 
nothing  of  this  kind  concerning  Joseph,  and  very  likely 
Daniel  used  all  food  promiscuously,  since  he  was  treated 
by  the  king  with  great  honour.  This,  then,  was  not  perpe- 
tual with  Daniel ;  for  he  might  seem  an  inconsiderate  zealot, 
or  this  might  be  ascribed,  as  we  have  said,  to  too  much 
moroseness.  If  Daniel  only  for  a  time  rejected  the  royal 
food,  it  was  a  mark  of  levity  and  inconsistency  afterwards 
to  allow  himself  that  liberty  from  which  he  had  for  the 
time  abstained.  But  if  he  did  this  with  judgment  and 
reason,  why  did  he  not  persist  in  his  purpose  ?  I  answer, 
— Daniel  abstained  at  first  from  the  luxuries  of  the  court 
to  escape  being  tampered  with.  It  was  lawful  for  him  and 
his  companions  to  feed  on  any  kind  of  diet,  but  he  perceived 
the  king's  intention.  We  know  how  far  enticements  prevail 
to  deceive  us  ;  especially  when  we  are  treated  daintily  ;  and 
experience  shews  us  how^  difficult  it  is  to  be  moderate  when 
all  is  affluence  around  us,  for  luxury  follows  immediately  on 
plenty.  Such  conduct  is,  indeed,  too  common,  and  the  virtue 
of  abstinence  is  rarely  exercised  when  there  is  an  abundance 
of  provisions. 

But  this  is  not  the  whole  reason  which  weighed  with 
Daniel.  Sobriety  and  abstinence  are  not  simply  praised 
here,  since  many  twist  this  passage  to  the  praise  of  fasting, 
and  say  Daniel's  chief  virtue  consisted  in  preferring  pulse  to 
tlie  delicacies  of  a  palace.  For  Daniel  not  only  wished  to 
guard  himself  against  the  delicacies  of  the  table,  since  lie 
perceived  a  positive   danger  of  being   eaten   up   by   such 

VOL.  I.  G 


9S  COMMENTARIES  ON  DANIEL.  LECT.  II, 

enticements;  hence  he  simply  determined  in  his  heart 
not  to  taste  the  diet  of  the  court,  desiring  by  his  very  food 
perpetually  to  recall  the  remembrance  of  his  country.  He 
wished  so  to  live  in  Chaldea,  as  to  consider  himself  an  exile 
and  a  captive,  sprung  from  the  sacred  family  of  Abraham. 
We  see,  then,  the  intention  of  Daniel.  He  desired  to 
refrain  from  too  great  an  abundance  and  delicacy  of  diet, 
simply  to  escaj)e  those  snares  of  Satan,  by  which  he  saw 
himself  surrounded.  He  was,  doubtless,  conscious  of  his  own 
infirmity,  and  this  also  is  to  be  reckoned  to  his  praise,  since 
through  distrust  of  himself  he  desired  to  escape  from  all 
allurements  and  temptations.  As  far  as  concerned  the  king's 
intention,  this  was  really  a  snare  of  the  devil,  as  I  have  said  : 
Daniel  rejected  it,  and  there  is  no  doubt  that  God  enlightened 
his  mind  by  his  Spirit  as  soon  as  he  prayed  to  him.  Hence, 
he  was  unwilling  to  cast  himself  into  the  snares  of  the  devil, 
while  he  voluntarily  abstained  from  the  royal  diet.  This  is 
the  full  meaning  of  the  passage. 

It  may  also  be  asked,  Why  does  Daniel  claim  this  praise 
as  his  own,  which  was  shared  equally  with  his  companions? 
for  he  was  not  the  only  one  who  rejected  the  royal  diet.  It 
is  necessary  to  take  notice,  how  from  his  childhood  he  was 
governed  by  the  Spirit  of  God,  that  the  confidence  and  influ- 
ence of  his  teaching  might  be  the  greater ;  hence  he  speaks 
peculiarly  of  himself,  not  for  the  sake  of  boasting,  but  to 
obtain  confidence  in  his  teaching,  and  to  shew  himself  to 
have  been  for  a  long  period  formed  and  polished  by  God  for 
the  prophetic  office.  We  must  also  remember  that  he  was 
the  adviser  of  his  companions  ;  for  this  course  might  never 
have  come  into  their  minds,  and  they  might  have  been  cor- 
rupted, unless  they  had  been  admonished  by  Daniel.  God, 
therefore,  wished  Daniel  to  be  a  leader  and  master  to  his 
companions,  to  induce  them  to  adojjt  the  same  abstinence. 
Hence  also  we  gather,  that  as  each  of  us  is  endued  more 
fruitfully  with  the  grace  of  the  Spirit,  so  should  we  feel 
bound  to  instruct  otbers.  It  will  not  be  sufficient  for  any 
one  to  restrain  himself  and  thus  to  discharge  his  own  duty, 
under  the  teaching  of  God's  Spirit,  unless  he  also  extend  his 
hand  to  others,  and  endeavour  to  unite  in  an  alliance  of  piety, 


CHAP.  I.  8.  COMMENTARIES  ON  DANIEL.  99 

and  of  the  fear  and  worship  of  God.  Such  an  example  is  here 
proposed  to  us  in  Daniel,  who  not  only  rejected  the  delica- 
cies of  the  palace,  by  which  he  might  be  intoxicated  and 
even  poisoned  ;  but  he  also  advised  and  persuaded  his  com- 
panions to  adopt  the  same  course.  This  is  the  reason  why 
he  calls  tasting  the  king's  food  pollution  or  abomination, 
though,  as  I  have  said,  there  was  nothing  abominable  in  it 
of  itself  Daniel  was  at  liberty  to  eat  and  drink  at  the  royal 
table,  but  the  abomination  arose  from  the  consequences.  Be- 
fore the  time  of  these  four  persons  living  in  Chaldea,  they 
doubtless  partook  of  ordinary  food  after  the  usual  manner, 
and  were  permitted  to  eat  whatever  was  offered  to  them. 
They  did  not  ask  for  pulse  when  at  an  inn,  or  on  their 
journey ;  but  they  began  to  desire  it  when  the  king  wished 
to  infect  them  with  his  delicacies,  and  to  induce  them  if 
possible  to  prefer  that  condition  to  returning  to  their  own 
friends.  When  they  perceived  the  object  of  his  snares,  then 
it  became  both  a  pollution  and  abomination  to  feed  on  those 
dainties,  and  to  eat  at  the  king's  table.  Thus  we  may 
ascertain  the  reason  wby  Daniel  thought  himself  polluted  if 
he  fared  sumptuously  and  partook  of  the  royal  diet  ;  he  was 
conscious,  as  we  have  already  observed,  of  his  own  infirmi- 
ties, and  wished  to  take  timely  precautions,  lest  he  should 
be  enticed  by  such  snares,  and  fall  away  from  piety  and  the 
Avorship  of  God,  and  degenerate  into  the  manners  of  the 
Chaldeans,  as  if  he  were  one  of  their  nation,  and  of  their 
native  princes.     I  must  leave  the  rest  till  to-morrow". 

PRAYER. 

Grant,  Almighty  God,  as  long  as  our  pilgrimage  in  this  world  con- 
tinues, that  we  may  feed  on  such  diet  for  the  necessities  of  the 
flesh  as  may  never  con-apt  us ;  and  may  we  never  be  led  aside 
from  sobriety,  but  may  we  learn  to  use  our  abundance  by  pre- 
ferring abstinence  in  the  midst  of  plenty  :  Grant  also,  that  we 
may  patiently  endure  want  and  famine,  and  eat  and  drink  with 
such  liberty  as  always  to  set  before  us  the  glory  of  thy  Name. 
Lastly,  may  our  very  frugality  lead  us  to  aspire  after  that  fulness 
by  which  we  shall  be  completely  refreshed,  when  the  glory  of  thy 
countenance  shall  appear  to  us  in  heaven,  through  Jesus  Christ 
our  Lord. — Amen. 


100  COMMENTARIES  ON  DANIEL.  LECT.  III. 


Hectare  ^l^irU. 

9.  Now  God  had  brought  Daniel  9.  Dederat  autem  Deus  Danieleni' 
into  favour  and  tender  love  with  the  jn  clementiam  et  miserationes  coram 
prince  of  the  eunuchs.  prefecto  eunuchorum. 

Daniel,  yesterday,  related  what  he  had  asked  from  the 
master  to  whose  care  he  had  been  committed :  he  now  in- 
serts this  sentence,  to  shew  this  demand  to  be  quite  unob- 
jectionable, since  the  prefect  of  the  eunuchs  treated  him 
kindly.  The  crime  would  have  been  fatal  had  Daniel  been 
brought  into  the  king's  presence.  Although  very  probably 
he  did  not  use  the  word  "  pollution,"  and  openly  and  directly 
call  the  royal  diet  a  "  defilement,"  yet  it  may  be  easily 
conjectured  from  these  words  which  he  now  records,  that 
he  asked  the  prefect  to  be  permitted  to  eat  pulse,  because 
he  did  not  think  himself  permitted  to  partake  of  the  royal 
diet.  We  yesterday  gave  the  reason  ;  but  the  king  of  Baby- 
lon would  immediately  have  been  angry,  had  he  known  this. 
What !  he  would  say,  I  honour  those  captives,  when  I  might 
abuse  them  as  slaves ;  nay,  I  nourish  them  delicately  like 
my  own  children,  and  yet  they  reject  my  food,  as  if  I  were 
polluted.  This,  therefore,  is  the  reason  why  Daniel  here  re- 
lates his  being  in  favour  with  that  prefect.  For,  as  we 
shall  see  in  the  next  verse,  the  prefect  simply  denied  his  re- 
quest. Where  was  then  any  favour  shewn  ?  But  though  he 
was  not  willing  to  acquiesce  in  the  prayers  of  Daniel,  he 
shewed  a  singular  kindness  in  not  taking  him  before  the 
king,  since  courtiers  are  ready  for  any  accusation  for  the 
sake  of  obtaining  favour.  Then,  very  probably,  the  prefect 
would  know  that  this  had  been  granted  to  Daniel  by  his 
servant.  If  then  there  was  any  connivance  on  the  part 
of  the  prefect,  this  is  the  favour  and  pity  of  which  Daniel 
now  speaks.  His  intention,  then,  is  by  no  means  doubtful, 
since  he  did  not  hesitate  to  adopt  a  different  course  of  life, 
in  order  to  remain  pure  and  spotless,  and  uncontaminated 
with  the  delicacies  of  the  palace  of  Babylon.  He  expresses 
how  he  escaped  the  danger,  because  the  prefect  treated 
^  Had  put  Daniel. — Calvin. 


CHAP.  I.  9.  COMMENTARIES  ON  DANIEL.  101 

him  kindly,  when  he  miglit  heave  instantly  caused  his  death. 
But  we  must  notice  tlie  form  of  speech  here  used ; — God 
placed  him  in  favour  and  pity  before  that  prefect.  He 
might  have  used  the  usual  phrase,  merely  saying  he  was 
favourably  treated  ;  but,  as  he  found  a  barbarian  so  humane 
and  merciful,  he  ascribes  this  benefit  to  God.  This  phrase, 
as  we  have  expounded  it,  is  customary  with  the  Hebrews  ; 
as  when  it  is  said,  (Ps.  cvi.  46,)  God  gave  the  Jews  favour 
in  the  sight  of  the  heathen  who  had  led  them  captive ; 
meaning,  he  took  care  that  their  conquerors  should  not  rage 
so  cruelly  against  them  as  they  had  done  at  first.  For  we 
know  how  the  Jews  were  often  treated  harshly,  roughly,  and 
contemptuously.  Since  this  inhumanity  was  here  mitigated, 
the  Prophet  attributes  it  to  God,  who  prepared  mercies  for 
his  people.  The  result  is  this, — Daniel  obtained  favour 
with  the  prefect,  since  God  bent  the  heart  of  a  man,  other- 
wise unsoftened,  to  clemency  and  humanity.  His  object  in 
this  narrative  is  to  urge  us  to  greater  earnestness  in  duty,  if 
we  have  to  undergo  any  difficulties  when  God  calls  us. 

It  often  happens  that  we  cannot  discharge  everything  which 
God  requires  and  exacts  without  imminent  danger  to  our 
lives.  Sloth  and  softness  naturally  creep  over  us,  and  induce 
us  to  reject  the  cross.  Daniel,  therefore,  gives  us  courage  to 
obey  God  and  his  commands,  and  here  states  his  favour  with 
the  prefect,  since  God  granted  his  servant  favour  while  faith- 
fully performing  his  duty.  Hence  let  us  learn  to  cast  our 
care  upon  God  when  worldly  terror  oppresses  us,  or  when 
men  forbid  us  with  threats  to  obey  God's  commands.  Here 
let  us  acknowledge  the  power  of  God's  hand  to  turn  the 
hearts  of  those  who  rage  against  us,  and  to  free  us  from  all 
danger.  This,  then,  is  the  reason  why  Daniel  says  the  prefect 
was  kind  to  him.  Meanwhile,  we  gather  the  general  doc- 
trine from  this  passage,  that  men's  hearts  are  divinely  go- 
verned, while  it  shews  us  how  God  softens  their  iron  hard- 
ness, and  turns  the  wolf  into  the  lamb.  For  when  he  broiight 
his  people  out  of  Egypt,  he  gave  them  favour  with  the  Egyp- 
tians, so  that  they  carried  with  them  their  most  precious 
vessels.  It  is  clear  enoiigh  that  the  Egyptians  were  hostile 
towards  the  Israelites.     Why  then  did  the}'  so  freely  offer 


]  02  COMMENTARIES  ON  DANIEL.  LECT.  III. 

them  the  most  valuable  of  their  household  goods  ?  Only 
because  the  Lord  inspired  their  hearts  with  new  affections. 
So,  again,  the  Lord  can  exasperate  our  friends,  and  cause 
them  afterwards  to  rise  up  in  hostility  against  us.  Let 
us  perceive,  then,  that  on  both  sides  the  will  is  in  God's 
power,  either  to  bend  the  hearts  of  men  to  humanity,  or  to 
harden  those  which  were  naturally  tender.  It  is  true,  indeed, 
that  every  one  has  a  peculiar  disposition  from  his  birth : 
some  are  ferocious,  warlike,  and  sanguinary ;  others  are 
mild,  humane,  and  tractable.  This  variety  springs  from 
God's  secret  ordination  ;  but  God  not  only  forms  every  one's 
disposition  at  his  birth,  but  every  day  and  every  moment, 
if  it  seems  good  to  him,  changes  every  one's  affections. 
He  also  blinds  men's  minds,  and  rouses  them  again  from  their 
stupor.  For  we  sometimes  see  the  rudest  men  endued  with 
much  acuteness,  and  shew  a  singular  contrivance  in  action, 
and  others  who  excel  in  foresight,  are  at  fault  when  they 
have  need  of  judgment  and  discretion.  We  must  consider  the 
minds  and  hearts  of  men  to  be  so  governed  by  God's  secret 
instinct,  that  he  changes  their  affections  just  as  he  pleases. 
Hence  there  is  no  reason  why  we  should  so  greatly  fear  our 
enemies,  although  tliey  vomit  forth  their  rage  with  open 
mouth,  and  are  overflowing  with  cruelty  ;  for  they  can  be 
turned  aside  by  the  Lord.  And  thus  let  us  learn  from  the 
example  of  Daniel  to  go  on  fearlessly  in  our  course,  and  not 
to  turn  aside,  even  if  the  whole  world  should  oppose  us ; 
since  God  can  easily  and  readily  remove  all  impediments : 
and  we  shall  find  those  who  were  formerly  most  cruel,  become 
humane  when  the  Lord  wishes  to  spare  us.  We  now  under- 
stand the  sense  of  the  words  of  this  verse,  as  well  as  the  Pro- 
phet's intention.     It  follows : 

10.  And  tbe  prince  of  the  eunuchs  10.  Et  dixit  preefectas  eunucho- 

said  unto  Daniel,  I  fear  my  Lord  the  rum  Danieh,  Timeo  ego  Dorainum 

king,  who  hath  appointed  your  meat  meum  regem  qui,  constitiiit'  cibum 

and  your  drink:  for  why  should  he  vestrum,  et   potus  vestros:  quare 

see  your  faces  worse  liking  than  the  videbit  facies  vestras  tristes,'  pne 

'  For  njD,  minneh,  which  is  "  to  relate,"  means  to  "  ordain,"  "  appoint." 
—  Calvin. 

^  Or  emaciated,  or  austere,  or  sullen:  for,  it  is  derived  from  the  word 
CiyT,  zegneph,  which  signifies  "  to  be  angry,"  and  hence,  by  a  change  of  ob- 
ject, faces  are  called  emaciated,  austere,  or  sullen. — Calvin. 


CHAP.  I.  10.  COMMENTARIES  ON  DANIEL.  103 

children  which  are  of  your  sort  ?  then  pueris,  qui  sunt  vobis  similes,'  et 
shall  ye  make  me  endanger  my  head  obuoxium^  reddetis  caput  meum 
to  the  king.  regi. 

Daniel  suffers  a  repulse  from  the  prefect  ;  and  truly,  as  I 
have  lately  remarked,  his  humanity  is  not  praised  through  his 
listeningto  Daniel'swish  and  prayer;  but  through  his  burying 
in  silence  whatever  might  have  brought  him  into  difficulties. 
And  his  friendship  appears  in  this ;  for  although  he  denies 
his  request,  yet  he  does  so  mildly  and  civilly,  as  if  he  had 
said  he  would  willingly  grant  it  unless  he  had  feared  the 
king's  anger.  This,  therefore,  is  the  meaning, — the  pre- 
fect, though  he  did  not  dare  to  comply  with  Daniers  re- 
quest, yet  treated  both  him  and  his  companions  kindly  by 
not  endangering  their  lives.  He  says, — he  was  afraid  of 
the  king  who  had  ordered  the  food.  He  is  not  to  be  blamed 
as  if  he  feared  man  more  than  the  living  God,  for  he  could 
not  have  any  knowledge  of  God.  Although  he  may  have 
been  persuaded  that  Daniel  made  his  request  in  the  earnest 
pursuit  of  piety,  yet  he  did  not  think  himself  authorized 
to  comply ;  for  he  thought  the  Jews  had  their  peculiar 
method  of  worship,  but  meanwhile  he  clung  entirely  to  the 
religion  of  Babylon.  Just  as  many  profane  persons  now 
think  us  quite  right  in  casting  away  superstitions,  but  yet 
they  slumber  in  this  error, — it  is  lawful  for  themselves  to 
live  in  the  ancient  manner,  since  they  were  so  brought  up 
and  instructed  by  their  forefathers.  Hence  they  use  rites 
which  they  allow  to  be  disapproved  by  us.  So  also  this  pre- 
fect might  feel  rightly  concerning  Daniel  and  his  associates  ; 
at  tlie  same  time  he  was  not  so  touched  by  them  as  to  desire 
to  learn  tlie  difference  between  the  two  religions.  There- 
fore he  simply  excuses  himself,  as  not  being  at  liberty  to 
grant  Daniel's  request,  since  this  would  endanger  his  own 
head  with  the  king.      It  now  follows  : — 

11.  Then  said  Daniel  to  Melzar,  11.  Et  dixit  Daniel  ad  Meltsar, 
whom  the  prince  of  the  eunuchs  had     quem  constitucrat   prjefectus  eu- 

1  Others  translate  "  equals,"  "  those  who  are  like  you :"  this  may  be  the 
sense,  because  they  are  now  like  you,  but  will  afterwards  become  fat  and 
stout  while  you  are  lean.     This  change  will  endanger  me. — Calvin. 

*  For  DID,  chob,  in  Hebrew  is  "  debtor :"  whence  this  word  is  derived, 
signifying  to  "render  subject." — Calvin. 


104  COMMENTARIES  ON  DANIPJL.  LECT.III. 

set  over  Daniel,  Hananiah,  Mishael,  nuchoruni    super    Danielem,  Ha- 

and  Azariah,  naiiiah,  Misael,  et  Azariah, 

12.  Prove  thy  servants,  I  beseecli         12.  Proba' servos  tuos  diebus  de- 

thee,  ten  days  ;  and  let  them  give  us  cem,  et  apponantur  nobis  de  legu- 

pulse  to  eat,  and  water  to  drink.  minibus,^  et  comedemus,^  et  aquae, 

quas  bibamus. 

IS.  Then  let  our  countenances  be         13.   ¥A  inspiciantur  coram  facie 

looked   upon   before   thee,    and   the  tua  vultus  nostri,  et  vultus  puero- 

countenance  of  the  children  that  eat  rum,  qui  vescuntur  portione*  cibi 

of  the  portion  of  the  king's  meat ;  and  regis:    et    quemadmodum  videris 

as  thou  seest,  deal  with  thy  servants,  fac  cum  servis  tuis. 

Since  Daniel  understood  from  tlie  answer  of  the  prefect 
that  he  could  not  obtain  his  wish,  he  now  addresses  his  ser- 
vant. For  the  prefect  had  many  servants  under  him,  ac- 
cording to  the  custom  of  important  stewardships.  Most 
probably  the  steward's  duty  was  similar  to  that  of  the 
Chief  Steward  of  the  Household,^  as  it  exists  at  this  time  in 
France.  Daniel  and  his  companions  were  under  the  care  of 
one  of  these  servants  ;  Daniel  descends  to  this  remedy  and 
obtains  his  wish,  though,  as  we  shall  see,  not  without  some 
artifice.  And  here  Daniel's  singular  constancy  is  observable, 
who  after  trying  the  matter  once  in  vain,  did  not  cease  to 
pursue  the  same  object.  It  is  a  clear  and  serious  proof  of 
our  faith,  when  we  are  not  fatigued  when  anything  ad- 
verse occurs,  and  never  consider  the  way  closed  against 
us.  Then  if  we  do  not  retrace  our  steps,  but  try  all  ways, 
we  truly  shew  the  root  of  piety  fixed  in  our  hearts.  It  might 
have  seemed  excusable  in  Daniel,  after  he  had  met  with 
liis  first  repulse  ;  for  who  would  not  have  said  he  had  dis- 
charged his  duty,  and  that  an  obstacle  had  prevailed  over  him ! 
But  since  he  did  not  prevail  with  the  chief  prefect,  he  goes 
to  ]iis  servant.  Thus  voluntarilv  to  incur  risk  was  the  result 
of  no  common  prudence.  For  this  servant  could  not  make  the 
same  objection,  as  we  liave  just  heard  tlie  prefect  did.  With- 
out doubt  he  had  heard  of  Daniel's  request,  and  of  his  repulse 
and  denial ;  hence  Diiniel  is  beforehand  with  him,  and  shews 
liow  the  servant  may  comply  without  the  slightest  danger  ; 
as  if  he  had  said, — We,  indeed,  did  not  obtain  our  wish  from 

'  Or  try. —  Calvin.  «  Simply  pulse. — Calvin. 

3  Which  we  may  eat. — Calvin.  *  A  piece,  as  we  said. — Calvin, 

*  Du  grand  Escuyer. — Fr.  Trans. 


CHAP.I.11-13.  COMMENTARIES  ON  DAXIEL.  105 

the  prefect  because  he  was  afraid  of  his  life,  but  I  have  now 
thought  of  a  new  scheme  by  which  you  may  both  gratify  us 
and  yet  not  become  chargeable  with  any  crime,  as  the  whole 
matter  will  be  unknown.  Ti^y  thy  servants,  therefore, ybr 
ten  days,  and  prove  them  ;  let  nothing  hut  pulse  he  given  us 
to  eat  and  luater  to  di'ink.  If  after  that  time  our  faces  are 
fresh  and  plump,  no  suspicion  will  attach  to  thee,  and  no  one 
will  bje  persuaded  that  we  are  not  treated  delicately  accord- 
ing to  the  king's  commandment.  Since,  then,  this  proof 
will  be  sufficiently  safe  for  thee,  and  cautious  enough  for  us 
both,  there  is  no  reason  why  you  should  reject  our  prayers. 
Besides,  without  the  slightest  doubt,  when  Daniel  brought 
this  forward,  he  was  directed  by  God's  Spirit  to  this  act  of 
prudence,  and  was  also  impelled  to  make  this  request.  By 
the  singular  gift  of  the  Holy  Spirit  Daniel  invented  this 
method  of  bending  the  mind  of  the  servant  under  whose 
care  he  was  placed.  "We  must  hold,  then,  that  this  was 
not  spoken  rashly  or  of  his  own  will,  but  by  the  instinct 
of  the  Holy  Spirit.  It  would  not  have  been  duty  but  rash- 
ness, if  Daniel  had  been  the  author  of  this  plan,  and  had  not 
been  assured  by  the  Lord  of  its  prosperous  issue.  "Without 
doubt  he  had  some  secret  revelation  on  the  subject ;  and 
if  the  servant  allowed  him  and  his  associates  to  feed  on  pulse, 
it  was  a  happy  answer  to  his  prayers.  Hence,  I  say,  he 
would  not  have  spoken  thus,  except  under  the  guidance  and. 
command  of  the  Spirit.  And  this  is  worthy  of  notice,  since 
we  often  permit  ourselves  to  do  many  things  which  turn  out 
badly,  because  we  are  carried  away  by  the  mere  feelings  of 
tlie  flesh,  and  do  not  consider  what  is  pleasing  to  God.  It 
is  not  surprising,  then,  when  men  indulge  in  various  expec- 
tations, if  they  feel  themselves  deceived  at  last,  since  every 
one  occasionally  imposes  upon  himself  by  foolish  hopes,  and 
thus  frustrates  his  designs.  Indeed,  it  is  not  our  province 
to  promise  ourselves  any  success.  Hence  let  us  notice 
how  Daniel  had  not  undertaken  or  approached  the  present 
business  with  any  foolish  zeal  ;  and  did  not  speak  without 
due  consideration,  but  was  assured  of  the  event  by  the  Spirit 
of  God. 

But  he  says,  let  pulse  be  jnit  he/ore  us  to  eat,  and  ivater  to 


106  COMMENTARIES  ON  DANIEL.  LECT.  III. 

drink.  We  see,  then,  that  the  four  youths  did  not  abstain 
from  the  royal  food  for  fear  of  pollution  ;  for  there  was  no 
law  to  prevent  any  one  drinking  wine,  except  the  Nazar- 
ites,  (Numb.  vi.  2,)  and  tliey  might  eat  of  any  kind  of 
flesh,  of  which  there  was  abundance  at  the  royal  table. 
Whence  then  sprang  this  scrupulousness  ?  because,  as  we  said 
yesterday,  Daniel  was  unwilling-  to  accustom  himself  to  the 
delicacies  of  the  palace,  which  would  cause  him  to  become 
degenerate.  He  wished,  therefore,  to  nourish  his  body  not 
only  frugally,  but  abstemiously,  and  not  to  indulge  in  these 
tastes ;  for  although  he  was  raised  to  the  highest  honours, 
he  was  always  the  same  as  if  still  among  the  most  wretched 
captives.  There  is  no  occasion  for  seeking  other  reasons  for 
this  abstinence  of  Daniel's.  For  he  might  have  fed  on  ordi- 
nary bread  and  other  less  delicate  food  ;  but  he  was  content 
with  pulse,  and  was  continually  lamenting  and  nourishing  in 
his  mind  the  remembrance  of  his  country,  of  which  he 
would  have  been  directly  forgetful  if  he  had  been  plunged 
into  those  luxuries  of  the  palace.     It  follows  : 

14.  So  he  consented  to  them  in  14.  Et  audivit  eos  in  hoc  verbo,  et 
this  matter,  and  proved  them  ten     probavit  eos  decem  diebus. 

days. 

15.  And  at  the  end  of  ten  days  1.5.  Et  a  fine  decem  dierum  visus 
their  countenances  appeared  fairer  est  vultus  eorum  pulcher,'  et  ipsi 
and  fatter  in  flesh  than  all  the  pinguiores  carne  prse  omnibus  pue- 
children  which  did  eat  the  portion  ris,^  qui  comedebant  portiones  cibi 
of  the  king's  meat.  rcgii. 

Now  this  surprising  event  took  place, — Daniel  contracted 
neither  leanness  nor  debility  from  that  mean  food,  but  his 
face  was  as  shining  as  if  he  had  continued  to  feed  most 
delicately  ;  hence  we  gather  as  I  have  already  said,  that 
he  was  divinely  impelled  to  persist  firmly  in  his  own  de- 
sign, and  not  to  pollute  himself  with  the  royal  diet.  God, 
therefore,  testified  by  the  result  that  he  had  advised  Daniel 
and  his  companions  in  this  their  pra^-^er  and  proposal.  It 
is  clear  enough  that  there  is  no  necessary  virtue  in  bread 
to  nourish  us  ;  for  we  are  nourished  by  God's  secret  bless- 
ing, as  Moses  says,  Man  lives  not  by  bread  alone,  (Deut. 
viii    3,)   implying  that    the  bread    itself  does   not  impart 

>  Or  plump. — Calvin.  '  Namely,  the  rest. — Calvin. 


CHAP.I.  14,  15.  COMMENTARIES  ON  DANIEL.  107 


strength   to  men,    for   the   bread  has  no  life   in    it ;    how 
then   can  it   afford  us  life  ?     As  bread   possesses  no   vir- 
tue by  itself,  we  are  nourished  by  the  word  of  Grod  ;  and 
because  God  has  determined  that  our  life  shall  be  sustained 
by  nourishment,  he  has  breathed  its  virtue  into  the  bread — 
but,  meanwhile,   we  ought  to  consider  our  life  sustained 
neither  by  bread  nor  any  other  food,  but  by  the  secret  bless- 
ing of  God.     For  Moses  does  not  speak  here  of  either  doc- 
trine or  spiritual  life,  but  says  our  bodily  life  is  cherished 
by  God's  favour,  who  has  endued    bread  and  other  food 
with  their  peculiar  properties.     Tliis,   at  least,  is  certain, 
— whatever  food  we  feed  on,  we  are  nourished  and  sustained 
by  God's  gratuitous  power.     But  the  example  which  Daniel 
here  mentions  was  singular.     Hence  God,  as  I  have  said, 
shews,  by  the  event,  how  Daniel  could  not  remain  pure  and 
spotless  with  his  companions,  otherwise  than  by  beitig  con- 
tent with  pulse  and  water.     We  must  observe,  for  our  im- 
provement, in  the  first  place, — we  should  be  very  careful 
not  to  become  slaves  of  the  palate,  and  thus  be  drawn  off  from 
our  duty  and  from  obedience  and  the  fear  of  God,  when  we 
ought  to  live  sparingly  and  be  free  from  all  luxuries.     We 
see  at  this  day  how  many  feel  it  a  very  great  cross  if  they 
cannot  indulge  at  the  tables  of  the  rich,  which  are  filled 
with  abundance  and  variety  of  food.     Others  are  so  hard- 
ened in  the  enjoyment  of  luxuries,  that  they  cannot  be  con- 
tent with  moderation  ;  hence  they  are  always  wallowing  in 
their  own  filth,  being  quite  unable  to  renounce  the  delights  of 
the  palate.     But  Daniel  sufficiently  shews  us,  when  God  not 
only  reduces  us  to  want,  but  when,  if  necessary,  all  indul- 
gences must  be  spontaneously  rejected.     Daniel  indeed,  as 
we  saw  yesterday,  does  not   attach  any    virtue   to   absti- 
nence from  one  kind  of  food  or  another  ;  and  all  we  have 
hitherto  learnt  has  no  other  object  than  to  teach  him  to  guard 
against  imminent  danger,  to  avoid  passing  over  to  the  morals 
of  a  strange  nation,  and  so  to  conduct  himself  at  Babylon  as 
not  to  forget  himself  as  a  son  of  Abraham.     But  still  it  was 
necessary  to  renounce  the  luxuries  of  the  court.     Although 
delicate  viands  were  provided,  he  rejected  them  of  his  own 
accord  ;  since,  as  we  have  seen,  it  would  be  deadly  pollution. 


108  COMMENTARIES  ON  DANIEL.  LECT.III. 

not  in  itself  but  in  its  consequences.  Thus  Moses,  when  lie 
fled  from  Egypt,  passed  into  a  new  life  far  different  from  his 
former  one;  for  he  had  lived  luxuriously  and  honourably  in 
the  king's  palace,  as  if  he  had  been  the  king's  grandson. 
But  he  lived  sparingly  in  the  Desert  afterwards,  and  obtained 
his  support  by  very  toilsome  labour.  He  preferred,  says  the 
Apostle,  the  cross  of  Christ  to  the  riches  of  Egypt.  (Heb. 
xi.  26.)  How  so  ?  Because  he  could  not  be  esteemed  an 
Egyptian  and  retain  the  favour  which  had  been  promised  to 
the  sons  of  Abraham.  It  was  a  kind  of  self-denial  always  to 
remain  in  the  king's  palace. 

We  may  take  this  test  as  a  true  proof  of  our  frugality 
and  temperance,  if  we  are  able  to  satisfy  the  appetite  when 
God  compels  us  to  endure  poverty  and  want ;  nay,  if  we  can 
spurn  the    delicacies  which  are   at    hand  but  tend    to  our 
destruction.    For  it  would  be  very  frivolous  to  subsist  entire- 
ly on  pulse  and  water ;  as  greater  intemperance  sometimes 
displays  itself  in  pulse  than  in  the  best  and  most  dainty 
dishes.     If  any  one  in  weak  health  desires  pulse  and  other 
such  food  which  is  injurious,  he  will  surely  be  condemned 
for  intemperance.     But  if  he  feeds  on  nourishing  diet,  as  they 
say,  and  thus  sustains  himself,  frugality  will  have  its  praise. 
If  any  one  through  desire  of  water,  and  being  too  voracious, 
rejects  wine,  this  as  we  well  know  would  not  be  praiseworthy. 
Hence  we  ought  not  to  subsist  on  this  kind  of  food  to  dis- 
cover the  greatness  of  Daniel's  virtue.    But  we  ought  always 
to  direct  our  minds  to  the  object  of  his  design,  namely,  Avhat 
he  wished  and  what  was  in  his  power — so  to  live  under  the 
sw^ay  of  the  king  of  Babylon,  that  his  whole  condition  should 
be  distinct  from  that  of  the  nation  at  large,  and  never  to 
forget  himself  as  an  Israelite — and  unless  there  had  been 
this    great   difference,  Daniel  would  have   been   unable   to 
sharpen  himself  and  to  shake  ofi"  his  torpor,  or  to  rouse  him- 
self from  it.     Daniel  necessarily  kept  before  his  mind  some 
manifest  and  remarkable  difference  which   separated    liim 
from  the  Chaldeans  ;  he  desired  pulse  and  water,  through 
the  injurious  effects  of  good  living. 

Lastly,  this  passage  teaches  us,  although  we  should  meet 
with  nothing  but  the  roots  and  leaves  of  trees,  and  even  if 


CHAP.1. 14, 15.  COMMENTARIES  ON   DANIEL.  10;) 

the  earth  herself  should  deny  us  the  least  blade  of  grass,  yet 
God  by  his  blessing  can  make  us  healthy  and  active  no  less 
than  those  who  abound  in  every  comfort.  God's  liberality, 
however,  is  never  to  be  despised  when  he  nourishes  us  with 
bread  and  wine  and  other  diet ;  for  Paul  enumerates,  among 
things  worthy  of  praise,  his  knowing  how  to  bear  both  abun- 
dance and  penury.  (Phil.  iv.  12.)  When,  therefore,  God 
bountifully  offers  us  both  meat  and  drink,  we  may  soberly 
and  frugally  drink  wine  and  eat  savoury  food  ;  but  when 
he  takes  away  from  us  bread  and  water,  so  that  we  suffer 
from  famine,  we  shall  find  his  blessing  sufficient  for  us  in- 
stead of  all  nutriment.  For  we  see  that  Daniel  and  his 
companions  were  ruddy  and  plump,  and  even  remarkably 
robust  by  feeding  on  nothing  but  pulse.  How  could  this 
occur,  unless  the  Lord,  who  nourished  his  people  in  the 
Desert  on  manna  alone,  when  other  diet  was  deficient, 
even  at  this  day  turns  our  food  into  manna,  which  would 
otherwise  be  injurious  to  us.  (Exod.  xvi.  4.)  For  if  any 
one  asks  the  medical  profession,  whether  pulse  and  other 
leguminous  plants  are  wholesome  ?  they  will  tell  us  they 
are  very  injurious,  since  they  know  them  to  be  so.  But  at 
the  same  time,  when  we  have  no  choice  of  viands  and  cannot 
obtain  what  would  conduce  most  to  our  health,  if  we  are 
content  with  herbs  and  roots,  the  Lord,  as  I  have  said,  can 
nourish  us  no  less  than  if  he  put  before  us  a  table  well  sup- 
plied with  every  dainty.  Temperance  does  not  exist  in  the 
food  itself,  but  in  the  palate — since  we  are  equally  intem- 
perate if  pleasure  entices  us  to  gratify  the  appetite  on  infe- 
rior food — so,  again,  we  may  remain  perfectly  temperate 
though  feeding  on  the  best  diet.  We  must  form  the  same 
opinion  of  the  properties  of  various  viands,  which  do  not 
support  us  by  their  own  inherent  qualities,  but  by  God's 
blessing,  as  he  sees  fit.  We  sometimes  see  the  children  of 
the  rich  very  emaciated,  although  they  may  receive  the 
greatest  attention.  We  see  also  the  children  of  the  country 
people  most  beautiful  in  form,  ruddy  in  countenance,  and 
healthy  in  condition  ;  and  yet  they  feed  on  any  kind  of  food, 
and  sometimes  upon  what  is  injurious.  But  although  they 
are  deprived  of  tasty  sauces,  yet  God  gives  them  his  blessing, 


110  COMMENTARIES  ON  DANIEL.  LECT.  III. 

and  their  unripe  fruit,  pork,  lard,  and  even  herbs,  which  seem 
most  unwholesome,  become  more  nourishing  than  if  the 
peoj)le  abounded  in  every  delicacy.  This,  therefore,  must 
be  remarked  in  the  words  of  Daniel.     It  follows  : 

16.  Thus  Melzar  took  away  the         16.   Et  factum  est,  ut   Melsar 

portion  of  their  meat,  and  the  ^vine  tolleret  sibi  portionem  cibi  illorum 

that  they  should  drink,  and  gave  them  et  vinum  potionum  eonim,^  et  daret 

pulse.  illis  legumina. 

After  Melsar  saw  it  possible  to  gratify  Daniel  and  his  com- 
panions without  danger  and  promote  his  own  profit,  he  was 
humane  and  easily  dealt  with,  and  had  no  need  of  long  dis- 
putation. For  an  intervening  obstacle  often  deters  us  from 
the  pursuit  of  gain,  and  we  forbear  to  seek  what  we  very 
much  crave  when  it  requires  oppressive  labour ;  but  when 
our  profit  is  at  hand,  and  we  are  freed  from  all  danger,  then 
every  one  naturally  pursues  it.  We  see,  then,  what  Daniel 
means  in  this  verse,  namely,  when  Melsar  saw  the  usefulness 
of  this  plan,  and  the  possibility  of  his  gaining  by  the  diet 
assigned  by  the  king  to  the  four  youths,  then  he  gave  them 
pulse.  But  we  must  notice  also  Daniel's  intention.  He 
wishes  to  shew  that  we  ought  not  to  ascribe  it  to  the  kind- 
ness of  man,  that  he  and  his  companions  could  preserve  them- 
selves pure  and  unspotted.  Why  so  ?  Because  he  never 
could  have  obtained  anything  from  this  man  Melsar,  until 
he  perceived  it  could  be  granted  safely.  Since,  therefore, 
Melsar  consulted  his  own  advantage  and  his  private  inter- 
est, and  wished  to  escape  all  risks  and  hazards,  we  easily 
gather  that  the  benefit  is  not  to  be  ascribed  entirely  to  him. 
Daniel  and  his  companions  obtained  their  wish,  but  God's 
providence  rendered  this  man  tractable,  and  governed  the 
whole  event.  Meanwhile,  God  openly  shews  how  all  the 
praise  was  due  to  himself,  purposely  to  exercise  the  grati- 
tude of  Daniel  and  his  associates. 

*  That  is  wine,  which  the  king  had  appointed  them  to  drink. — Calvin. 


CHAP.  I.  17.  COMMENTARIES  ON  DANIEL.  1  I  1 


PRAYER. 

Grant,  Almighty  God,  since  we  are  now  encompassed  by  so  many 
enemies,  and  the  devil  does  not  cease  to  harass  us  with  fresh 
snares,  so  that  the  Avhole  world  is  hostile  to  us,  that  we  may  per- 
ceive even  the  devil  himself  to  be  restrained  by  thy  bridle. 
Grant,  also,  that  all  the  impious  may  be  subjected  to  thee,  that 
thou  mayest  lead  them  whithersoever  thou  wishest.  Do  thou 
direct  their  hearts,  and  may  we  be  experimentally  taught  how 
safe  and  secure  we  are  under  the  protection  of  thy  hand.  And 
may  we  proceed,  according  to  thy  promise,  in  the  course  of  our 
calling,  until  at  length  we  arrive  at  that  blessed  rest  which  is  laid 
up  for  us  in  heaven,  by  Christ  our  Lord.  — Amen. 


Hectttte  4Fottrt^. 

1".  As  for  these  four  children,  God  17.  Et  pueris  illis  quatuor,  dedit, 

gave  them   knowledge   and  skill   in  inquam,  illis  Deus  cognitionem  et 

all  learning  and  wisdom  :  and  Daniel  scientiam  in  omni  literatura  et  sa- 

had  understanding  in  all  visions  and  pientia:  et  Daniel  intellexit  in  omni 

dreams.  visione  et  somniis. 

The  Prophet  here  shews  what  we  have  already  touched 
upon,  how  his  authority  was  acquired  for  exercising  the  pro- 
phetic office  with  greater  advantage.  He  ought  to  be  dis- 
tinguished by  fixed  marks,  that  the  Jews  first,  and  foreigners 
afterwards,  might  acknowledge  him  to  be  endued  with  the 
prophetic  spirit.  But  a  portion  of  this  favour  was  shared 
with  his  three  companions  ;  yet  he  excelled  them  all,  because 
God  fitted  him  specially  for  his  oflice.  Here  the  end  is  to 
be  noticed,  because  it  would  be  incorrect  to  say  that  their 
reward  was  bestowed  by  God,  because  they  lived  both  fru- 
gally and  heavenly,  and  spontaneously  abstained  from  the 
delicacies  of  the  palace  ;  for  God  had  quite  a  different  inten- 
tion. For  he  wished,  as  I  have  already  said,  to  extol  Daniel, 
to  enable  him  to  shew  with  advantage  that  Israel's  God  is 
the  only  God ;  and  as  he  wished  his  companions  to  excel 
hereafter  in  political  government,  he  presented  them  also 
with  some  portion  of  his  Spirit.  But  it  is  worth  while 
to  set  Daniel  before  our  eyes  ;  because,  as  I  have  said, 
before  God  appointed  him  his  Prophet,  he  wished  to  adorn 


112  COMMENTARIES  ON  DANIEL.  LECT.  IV. 

liim  with  his  own  insignia,  to  procure  confidence  in  his 
teaching.  He  says,  therefore,  to  those  four  hoys,  or  youths, 
knoivledge  and  science  were  given  in  all  literature  and  wisdom. 
Daniel  was  endued  with  a  very  singuLir  gift — he  was  to 
be  an  interpreter  of  dreams,  and  an  explainer  of  visions. 
Since  Daniel  here  speaks  of  literature,  without  doubt  he 
simply  means  the  liberal  arts,  and  does  not  comprehend 
the  magical  arts  which  flourished  then  and  afterwards  in 
Chaldea.  We  know  that  nothing  was  sincere  among  unbeliev- 
ers ;  and,  on  the  other  hand,  I  have  previously  admonished 
you,  that  Daniel  was  not  imbued  with  the  superstitions 
in  those  days  highly  esteemed  in  that  nation.  Through  dis- 
content with  genuine  science,  they  corrupted  the  study  of 
the  stars ;  but  Daniel  and  his  associates  were  so  brought  up 
among  the  Chaldeans,  that  they  were  not  tinctured  with 
those  mixtures  and  corruptions  which  ought  always  to  be 
separated  from  true  science.  It  would  be  absurd,  then,  to 
attribute  to  God  the  approval  of  magical  arts,  which  it  is 
well  known  were  severely  prohibited  and  condemned  by  the 
law  itself  (Deut.  xviii.  10.)  Although  God  abominates 
those  magical  superstitions  as  the  works  of  the  devil,  this 
does  not  prevent  Daniel  and  his  companions  from  being 
divinely  adorned  with  this  gift,  and  being  very  well  versed  in 
all  the  literature  of  the  Chaldees.  Hence  this  ought  to  be 
restricted  to  true  and  natural  science.  As  it  respects  Daniel, 
he  says,  he  understood  even  visions  and  dreams :  and  we 
know  how  by  these  two  methods  the  Prophets  were  in- 
structed in  the  will  of  God.  (Num.  xii.  6.)  For  while  God 
there  blames  Aaron  and  Miriam,  he  affirms  this  to  be  his 
usual  method  ;  as  often  as  he  wishes  to  manifest  his  designs 
to  the  Prophets,  he  addresses  them  by  visions  and  dreams. 
But  Moses  is  treated  out  of  the  common  order  of  men, 
because  he  is  addressed  face  to  face,  and  mouth  to  mouth. 
God,  therefore,  whenever  he  wished  to  make  use  of  his  Pro- 
phets, by  either  visions  or  dreams,  made  known  to  tliem  what 
he  wished  to  be  proclaimed  to  the  people.  When,  there- 
fore, it  is  liere  said, — Daniel  understood  dreams  and  vi- 
sions, it  has  the  sense  of  being  endued  with  the  prophetic 
spirit.      Wliile  his  companions  were  superior  masters  and 


CHAP.  I.  lS-20.  COMMENTARIES  ON  DANIEL.  JJ3 

teachers  in  all  kinds  of  literature,  he  alone  was  a  Prophet 
of  God. 

We  now  understand  the  object  of  this  distinction,  when 
an  acquaintance  with  visions  and  dreams  was  ascribed  pecu- 
liarly to  Daniel.  And  here  our  previous  assertion  is  fully 
confirmed,  namely,  that  Daniel  was  adorned  with  the  fullest 
proofs  of  his  mission,  to  enable  him  afterwards  to  under- 
take the  prophetic  office  with  greater  confidence,  and  ac- 
quire greater  attention  to  his  teaching.  God  could,  indeed, 
prepare  him  in  a  single  moment,  and  by  striking  terror 
and.  reverence  into  the  minds  of  all,  induce  them  to  em- 
brace his  teaching ;  but  he  wished  to  raise  his  servant  by 
degrees,  and  to  bring  him  forth  at  the  fitting  time,  and  not 
too  suddenly :  so  that  all  might  know  by  marks  impressed 
for  many  years  how  to  distinguish  him  from  the  common 
order  of  men.     It  afterwards  follows : 

18.  Now,  at  the  end  ofthe  days  that  18.   Et   a   fine   dierum,  quibns 
the  king  had  said  he  should  bring-  edixerat    Rex    ut    producerentiir, 
them  in,  then  the  prince  of  the  eu-  introdiixit  eos  princeps'  eunucho- 
nuchs  brought  them  in  before  Nebu-  rum  coram  Nebuchadnezzar, 
chadnezzar. 

19.  And  the  king  communed  with  19.  Et  loquutus  est  cum  ilHs  rex : 
them;  and  among  them  all  was  found  et  non   inventus   est  ex   omnibus 
none  like  Daniel,  Hananiah,  Mi&hael,  sicut  Daniel,  Hananiah,  Misael,  et 
and  Azariah  :   therefore   stood  they  Azariah,  et  steterunt  coram  rege. 
before  the  king. 

20.  And  in  all  matters  of  wisdom  20.  Et  in  omni  verbo,  sapientia 
and  understanding,  that  the  king  en-  et  intelligentia,  quod  sciscitatus  est 
quired  uf  them,  he  found  them  ten  ab  eis  rex,  invenit  eos  decuplo  su- 
times  better  than  all  the  magicians  pra  omnes  genethUacos  et  astrolo- 
and  astrologers  that  were  in  all  his  gos^  qui  erant  in  toto  regno  ejus, 
realm. 

Now,  Daniel  relates  how  he  and  his  companions  were 
brought  forward  at  a  fixed  time,  since  three  years  was  ap- 
pointed by  the  king  for  their  instruction  in  all  the  science 
of  the  Chaldees :  and  on  that  account  the  prefect  of  the 
eunuchs  produces  them.  He  shews  how  he  and  his  compa- 
nions were  approved  by  the  king,  and  were  preferred  to  all 
the  rest.  By  these  words  he  confirms  my  remark,  that  the 
Lord  throuQ-h  a  loner  interval  had  adorned  them  with  much 
favour,  by  rendering  them  conspicuous  throughout  the  royal 

'  Or,  prefect. — Calvin. 

^  That  is,  superior  to  all  the  soothsayers  and  astrologers. — Calvin. 

VOL.  L  H 


IH  COMMENTARIES  ON  DANIEL.  LECT.  IV. 

palace,  while  the  king  himself  acknowledged  something  un- 
common in  them.  He,  as  well  as  the  courtiers,  ought  all 
to  entertain  such  an  opinion  concerning  these  four  youths, 
as  should  express  his  sincere  reverence  for  them.  Then 
God  wished  to  illustrate  his  own  glory,  since  without  doubt 
the  king  was  compelled  to  wonder  how  they  could  sur- 
pass all  the  Chaldeans.  This  monarch  had  spared  no  ex- 
pense on  his  own  people,  and  had  not  neglected  to  instruct 
them  ;  but  when  he  saw  foreigners  and  captives  so  superior, 
a  spirit  of  rivalry  would  naturally  spring  up  within  him. 
But,  as  I  have  already  said,  God  wished  to  extol  himself  in 
the  person  of  his  servants,  so  that  the  king  might  be  com- 
pelled to  acknowledge  something  divine  in  these  young  men. 
Whence,  then,  was  this  superiority?  for  the  Chaldeans  boasted 
of  their  wisdom  from  their  birth,  and  esteemed  other  nations 
as  barbarians.  The  Jews,  they  would  argue,  are  emjnent 
beyond  all  others  ;  verily  the  God  whom  they  worship  dis- 
tributes at  his  will  talent  and  perception,  since  no  one  is 
naturally  gifted  unless  he  receives  this  grace  from  heaven. 
God,  therefore,  must  necessarily  be  glorified,  because  Daniel 
and  his  comrades  very  far  surpassed  the  Chaldeans.  Thus 
God  usually  causes  his  enemies  to  gaze  with  wonder  on  his 
power,  even  when  they  most  completely  shun  the  light.  For 
what  did  King  Nebuchadnezzar  propose,  but  to  extinguish 
the  very  remembrance  of  God?  For  he  wished  to  have 
about  him  Jews  of  noble  family,  who  should  oppose  the  very 
religion  in  whicli  they  were  born.  But  God  frustrated  this 
plan  of  the  tyrant's,  and  took  care  to  make  his  own  name 
more  illustrious.      It  now  follows : 

21.  And  Diiniel  continued  even  21.  Et  fuit  Daniel  usque  ad  an- 
unto  the  lirst  year  of  king  Cyrus.  num  primum  Cyri  regis. 

Expositors  are  puzzled  with  this  verse,  because,  as  we 
shall  afterwards  see,  the  Vision  occurred  to  Daniel  in  the 
third  year  of  Cyrus's  reign.  Some  explain  the  word  riTl, 
haiah,  by  to  be  "  broken  ;"  but  this  is  by  no  means  in  ac- 
cordance with  the  history.  Their  opinion  is  right  who  say 
that  Daniel  continued  to  the  first  year  of  the  reign  of  Cyrus 
in  the  discharge  of  the  prophetic  office,  altliough  expositors 
do  not  openly  say  so  ;  but  I  state  openly  what  they  say  ob- 


CHAP.  II.  1 .  COMMENTARIES  ON  DANIEL.  115 

scurely.  For  since  he  afterwards  set  out  into  Media,  they 
say  this  change  is  denoted  here.  But  we  may  understand 
the  words  better  in  the  sense  of  Daniel's  flourishing  among 
the  Chaldeans  and  Assyrians,  and  being  acknowledged  as 
a  celebrated  Prophet ;  because  he  is  known  to  have  in- 
terpreted King  Belshazzar's  vision,  on  the  very  night  on 
which  he  was  slain.  The  word  here  is  simple  and  complete 
— he  was — but  it  depends  on  the  succeeding  ones,  since  he 
always  obtained  the  confidence  and  authority  of  a  Prophet 
with  the  kings  of  Babylon.     This,  then,  is  the  true  sense.^ 


CHAPTER  SECOND. 

In  this  second  chapter  we  are  informed  how  God  brought 
Daniel  into'  a  theatre,  to  exhibit  that  prophetic  office  to 
which  he  had  been  destined.  God  had  already  engraven, 
as  we  have  said,  distinct  marks  by  which  Daniel  might  be 
acknowledged  as  a  Prophet,  but  he  wished  really  to  prove 
the  effect  of  the  grace  which  he  had  conferred  upon  Daniel. 
First  of  all,  a  simple  history  is  narrated,  then  Daniel  pro- 
ceeds to  the  interpretation  of  a  dream.  This  is  the  head- 
ing of  the  chapter. 

1.  And  in  the  second  year  of  the  reign  1.  Anno  autem  secundo  regni 
of  Nebuchadnezzar,  Nebuchadnezzar  Nebuchadnezzar  somniavit  Ne- 
dreamed  dreams,  wherewith  his  spirit  buchadnezzar  somnia  :  et  con- 
was  troubled,  and  his  sleep  brake  from  tritusfuit  spiriiusejus,etsomnus 
him.  ejus  interruptus  est  ei." 

Daniel  here  says, — King  Nebuchadnezzar  dreamt  in  the 
second  year  of  his  reign.  This  seems  contrary  to  the  opinion 
expressed  in  the  first  chapter.  For  if  Nebuchadnezzar  be- 
sieged Jerusalem  in  the  first  year  of  his  reign,  how  could 
Daniel  be  already  reckoned  among  the  wise  men  and  astro- 
logers, while  he  was  as  yet  but  a  disciple  ?  Thus  it  is 
easily  gathered  from  the  context  that  he  and  his  com- 
panions were  already  brought  forward  to  minister  before 
the  king.  At  the  first  glance  these  things  are  not  in  accord- 
ance, because  in  the  first  year  of  Nebuchadnezzar's  reign 
Daniel  and  his  companions  were  delivered  into  training  ;  and 

'  See  the  Dissehtations  at  the  end  of  this  Volume. 

'^  As  they  translate,  or  "  departed  from  him,"  or  was  upon  him. — Calvin. 


]  16  COMMENTARIES  ON  DANIEL.  LECT.  IV. 

in  the  second  he  was  in  danger  of  death  through  being  in  the 
number  of  the  Magi.  Some,  as  we  have  mentioned  else- 
where, count  the  second  year  from  the  capture  and  destruc- 
tion of  the  city,  for  they  say  Nebuchadnezzar  Avas  called 
king  from  the  time  at  which  he  obtained  the  monarchy  in 
peace.  Before  he  had  cut  off  the  City  and  Temple  with  the 
Nation,  his  Monarchy  could  not  be  treated  as  united  ;  hence 
they  refer  this  to  the  capture  of  the  city,  as  I  have  said. 
But  I  rather  incline  to  another  conjecture  as  more  probable 
— that  of  his  reigning  with  his  father,  and  I  have  shewn  that 
when  he  besieged  Jerusalem  in  the  time  of  Jehoiachim, 
he  was  sent  by  his  father ;  he  next  returned  to  Chaldea 
from  the  Egyptian  expedition,  through  his  wish  to  repress 
revolts,  if  any  one  should  dare  to  rebel.  In  this,  therefore, 
there  is  nothing  out  of  place.  Nebuchadnezzar  reigned  be- 
fore the  death  of  his  father,  because  he  had  already  been 
united  with  him  in  the  supreme  power ;  then  he  reigned 
alone,  and  the  j)resent  narrative  happened  in  the  second  year 
of  his  reign.  In  this  explanation  there  is  nothing  forced, 
and  as  the  history  agrees  with  it,  I  adopt  it  as  the  best. 

He  says — he  dreamt  dreams,  and  yet  only  one  Dream 
is  narrated  ;  but  since  many  things  were  involved  in  this 
dream,  the  use  of  the  plural  number  is  not  surprising.  It  is 
now  added,  his  spirit  was  contrite,  to  shew  us  how  uncom- 
mon the  dream  really  was.  For  Nebuchadnezzar  did  not 
then  begin  to  dream,  and  was  not  formerly  so  frightened 
every  night  as  to  send  for  all  the  Magi.  Hence,  in  this 
dream  there  was  something  extraordinary,  which  Daniel 
wished  to  express  in  these  words.  The  clause  at  the  end  of 
the  verse  which  they  usually  translate  his  sleep  was  inter- 
rupted, does  not  seem  to  have  this  sense  ;  another  explana- 
tion which  our  brother  D.  Antonius  gaveyou^  suits  it  better  ; 
namely, — his  sleep  was  upon  him,  meaning  he  began  to 
sleep  again.  The  genuine  and  simple  sense  of  the  words 
seems  to  me — his  spirit  was  confused,  that  is,  very  great 
terror  had  seized  on  his  mind.  He  knew,  indeed,  the  dream 
to  be  sent  from  heaven  ;  next,  being  astonished,  he  slept 

^  This  clause  "  which  our  brother  D.  Antonius  gave  you,"  is  omitted  in 
the  French  editions  of  15G2  and  15G9. 


CHAP.  II.  2.  COMMENTARIES  ON  DANIEL.  1 1 7 

again,  and  became  like  a  dead  man,  and  when  he  considered 
the  interpretation  of  the  dream,  he  became  stupified  and 
returned  to  sleep  and  forgot  the  vision,  as  we  shall  after- 
wards see.     It  follows — 

2.  Then  the  king  commanded  to  call         2.  Etedixit  rex  ut  vocaren- 

the  magicians,  and  the  astrologers,  and  tur'  astrologi,  et  conjectores,  et 

the  sorcerers,  and  the  Chaldeans,  for  to  divini,  et  Chaldei,  annuntiarcnt 

shew  the  king  his  dreams.    So  they  came  regi  somnia   suar^et  venenmt 

and  stood  before  the  king.  et  stetcrunt  in  conspectu  regis. 

This  verse  more  clearly'-  proves  what  I  have  already  said — 
that  the  dream  caused  the  king  to  feel  God  to  be  its 
author.  Though  this  was  not  his  first  dream,  yet  the  terror 
wliicli  God  impi-essed  on  his  mind,  compelled  him  to  sum- 
mon all  the  Magi,  since  lie  could  not  rest  even  by  returning 
to  sleep.  He  felt  as  it  were  a  sting  in  his  mind,  since  God 
did  not  suffer  him  to  rest,  but  wished  him  to  be  troubled 
until  he  received  an  interpretation  of  the  dream.  Even 
profane  writers  very  correctly  consider  dreams  connected 
with  divine  agenc^^  They  express  various  opinions,  be- 
cause they  could  not  know  anything  with  perfect  certainty  ; 
yet  the  persuasion  Avas  fixed  in  their  minds  relative  to 
some  divine  agency  in  dreams.  It  would  be  foolish  and 
puerile  to  extend  this  to  all  dreams  ;  as  we  see  some  per- 
sons never  passing  by  a  single  one  without  a  conjecture,  and 
thus  making  themselves  ridiculous.  "We  know  dreams  to 
arise  from  different  causes  ;  as,  for  instance,  from  our  daily 
thoughts.  If  I  have  meditated  on  anything  during  the  day- 
time, something  occurs  to  me  at  night  in  a  dream  ;  because 
the  mind  is  not  comi)letely  buried  in  slumber,  but  retains 
some  seed  of  intelligence,  although  it  be  suffocated.  Expe- 
rience also  sufficiently  teaches  us  how  our  daily  thoughts 
recur  during  sleep,  and  hence  the  various  affections  of  the 
mind  and  body  produce  many  dreams.  If  any  one  retires  to 
bed  in  sorrow  from  cither  the  death  of  a  friend,  or  any  loss, 
or  through  suffering  any  injury  or  adversity,  his  dreams  will 
partake  of  the  previous  preparation  of  his  mind.  The 
body  itself  causes   dreams,  as  we  see  in  the  case  of  those 

'  I  hardly  know  by  what  equivalent  expressions  to  render  these  Hebrew 
words.     I  will  speak,  therefore,  of  the  thing  itself. — Calvin. 
'  That  is,  to  expoimd  his  dreams  to  the  king. —  Calvin. 


US  COMMENTARIES  ON  DANIEL.  LECT.  IV. 

wlio  suffer  from  fever  ;  Avlien  thirst  prevails  they  imagine 
t  fountains,  burnings,  and  similar  fancies.  We  perceive  also 
how  intemperance  disturbs  men  in  their  sleep ;  for  drunken 
men  start  and  dream  in  their  sleej),  as  if  in  a  state  of 
phrensy.  As  there  are  many  natural  causes  for  dreams, 
it  would  be  quite  out  of  character  to  be  seeking  for  divine 
agency  or  fixed  reason  in  them  all  ;  and  on  the  other  hand, 
^  it  is  sufficiently  evident  that  some  dreams  are  under  divine 
regulation.  I  omit  events  which  have  been  related  in 
ancient  histories ;  but  surely  the  dream  of  Calphurnia,  the 
wife  of  Julius  Caesar,  could  not  be  fictitious  ;  because,  before 
he  was  slain  it  was  commonly  reported,  "  Ca?sar  has  been 
killed,"  just  as  she  dreamt  it.  The  same  may  be  said  of  the 
physician  of  Augustus,  who  had  ordered  him  to  leave  his 
tent  the  day  of  tlie  battle  of  Pharsalia,  and  yet  there  was 
no  reason  why  the  physician  should  order  him  to  be  carried 
out  of  the  tent  on  a  litter,  unless  he  had  dreamt  it  to  be 
necessary.  What  was  the  nature  of  that  necessity  ?  why, 
such  as  could  not  be  conjectured  by  human  skill,  for  the 
camp  of  Augustus  was  taken  at  that  very  moment.  I  doubt 
not  there  are  many  fabulous  accounts,  but  here  I  may  choose 
wliat  I  shall  believe,  and  I  do  not  yet  touch  on  dreams  which 
are  mentioned  in  God's  word,  for  I  am  merely  speaking  of 
what  profane  men  were  compelled  to  think  on  this  subject. 
Although  Aristotle  freely  rejected  all  sense  of  divination, 
through  being  prejudiced  in  the  matter,  and  desiring  to 
reduce  the  nature  of  Deity  within  the  scope  of  human  inge- 
nuity, and  to  comprehend  all  things  by  his  acuteness  ;  yet 
he  expresses  this  confession,  that  all  dreams  do  not  happen 
rashly,  but  that  fiavrcKr],  that  is  "  divination,"  is  the  source 
of  some  of  them.  He  disputes,  indeed,  Avhether  thev  belong 
to  the  intellectual  or  sensitive  portion  of  the  mind,  and 
concludes  they  belong  to  the  latter,  as  far  as  it  is  imagi- 
native. Afterwards,  Avhen  inquiring  whether  they  are 
causes  or  anything  of  that  kind,  he  is  disposed  to  view  them 
only  as  symptoms  or  accidents  fortuitously  contingent. 
Meanwhile,  he  will  not  admit  dreams  to  be  sent  from  hea- 
ven; and  adds  as  his  reason,  that  many  stupid  men  dream, 
and  manifest  the  same  reason  in  them  as  the  wisest.     He 


CIIAP.II.  2.  COMMENTARIES  ON  DANIEL.  119 

notices  next  the  brute  creation,  some  of  wliich,  as  elephants, 
dream.  As  the  brutes  dream,  and  wise  men  more  seldom 
than  the  rudest  idiots,  Aristotle  does  not  think  it  probable 
that  dreams  are  divinely  inspired.  He  denies,  tlierefore, 
that  they  are  sent  from  God,  or  divine,  but  asserts  that  they 
spring  from  the  Daimones  -^  that  is,  he  fancies  them  to  be 
something  between  the  natures  of  the  Deity  and  the  Dai- 
mones.  We  know  the  sense  in  which  philosophers  use  that 
word,  which,  in  Scripture,  has  usually  a  bad  sense.  He 
says  that  dreams  were  occasioned  by  those  aerial  inspirations, 
but  are  not  from  God  ;  because,  he  says,  man's  nature  is  not 
divine,  but  inferior  ;  and  yet  more  than  earthly,  since  it  is 
ang-clic.  Cicero  discourses  on  this  subject  at  great  length, 
in  his  first  book  on  Divination  ;  although  he  refutes  in  the 
second  all  he  had  said,  while  he  was  a  disciple  of  the  Aca- 
demy.^ For  among  other  arguments  in  proof  of  the  existence 
of  deities,  he  adds  dreams  ; — if  there  is  any  divination  in 
dreams,  it  follows  that  there  is  a  Deity  in  heaven,  for  the 
mind  of  man  cannot  conceive  of  any  dream  without  divine  in- 
spiration. Cicero's  reasoning  is  valid  ;  if  there  is  divination 
in  areams,  then  is  there  also  a  Deity.  The  distinction  made 
by  Macrobivis  is  worthy  of  notice  ;  although  he  ignorantly  con- 
founds species  and  genera,  through  being  a  person  of  imper- 
fect judgment,  who  strung  together  in  rhapsodies  whatever 
he  read,  without  cither  discrimination  or  arrangement.  This, 
then,  should  remain  fixed, — the  opinion  concerning  the  ex- 
istence of  some  kind  of  divine  agency  in  dreams  was  not 
rashly  implanted  in  the  hearts  of  all  men.  Hence  that  ex- 
pression of  Homer's,  a  dream  is  from  Jupiter.^  He  docs  not 
mean  this  generally  and  promiscuously  of  all  dreams  ;  but  he 
takes  notice  of  it,  when  bringing  the  characters  of  his  heroes 
before  us,  since  they  were  divinely  admonished  in  their  sleep. 
I  now  come  to  Nebuchadnezzar's  Dream.  In  this,  two 
points  are  worthy  of  remark :  First,  all  remembrance  of  its 

'  Calvin  uses  the  Greek  words  ^,ov'-i/,9r'ra,  hla.,  and  laiy,'ouK.  Tlie  Greek 
Daimonrs  corresponded  with  our  idea  of  angels,  and  were  said  to  be  the 
origin  of  human  souls.  See  most  interesting  passages  in  the  Dialogues 
of  Plato,  also  the  Dissertation  on  this  verse  at  tlie  close  of  the  Volume. 

'  De  Divin.,  lib.  i.  §  21  23  ;  and  lib.  ii.  §  58,  et  seq. 
Iliad,  book  i.  v.  03. 


120  COMMENTARIES  ON  DANIEL.  LBCT.IV. 

subject  was  entirely  obliterated ;  and  secondly,  no  inter- 
pretation was  found  for  it.  Sometimes  the  remembrance  of 
a  dream  was  not  lost  while  its  interpretation  was  unknown. 
But  here  Nebuchadnezzar  was  not  only  perplexed  at  the 
interpretation  of  the  dream,  but  even  the  vision  itself  had 
vanished,  and  thus  his  perplexity  and  anxiety  was  doubled. 
As  to  the  next  point,  there  is  no  novelty  in  Daniel  making 
known  the  interpretation  ;  for  it  sometimes,  but  rarely, 
happens  that  a  person  dreams  without  a  figure  or  enigma, 
and  with  great  plainness,  without  any  need  of  conjurors — a 
name  given  to  interpreters  of  dreams.  This  indeed  hap- 
pens but  seldom,  since  the  usual  plan  of  dreams  is  for  God 
to  speak  by  them  allcgorically  and  obscurely.  And  this 
occurs  in  the  case  of  the  profane  as  well  as  of  the  servants 
of  God.  Wlien  Joseph  dreamt  that  he  was  adored  by  the 
sun  and  moon,  (Gen.  xxxvii.  9,)  he  was  ignorant  of  its 
meaning  ;  when  he  dreamt  of  his  sheaf  being  adored  by  his 
brothers'  sheaves,  he  understood  not  its  meaning,  but  related 
it  simply  to  his  brothers.  Hence  God  often  speaks  in  enig- 
mas by  dreams,  until  the  interpretation  is  added.  And  such 
was  Nebuchadnezzar's  dream. 

We  perceive,  then,  that  God  reveals  his  will  even  to  un- 
believers, but  not  clearly  ;  because  seeing  they  do  not  see, 
just  as  if  they  were  gazing  at  a  closed  book  or  sealed  let- 
ter ;  as  Isaiah  says, — God  speaks  to  unbelievers  in  broken 
accents  and  with  a  stammering  tongue.  (Is.  xxviii.  11, 
and  xxix.  11.)  God's  will  was  so  revealed  to  Nebuchad- 
nezzar that  he  still  remained  perplexed  and  lay  completely 
astonished.  His  dream  would  have  been  of  no  use  to  him, 
unless,  as  we  shall  see,  Daniel  had  been  presented  to  him 
as  its  interpreter.  For  God  not  only  wished  to  hold  the 
king  in  suspense,  but  he  thus  blotted  out  the  remem- 
brance of  the  dream  from  his  mind,  to  increase  the  power 
of  his  sting.  As  mankind  are  accustomed  to  neglect  the 
dreams  which  they  do  not  remember,  God  inwardly  fastened 
such  a  sting  in  the  mind  of  this  unbeliever,  as  I  have 
already  said,  that  he  could  not  rest,  but  was  always  wakeful 
in  the  midst  of  his  dreaming,  because  God  was  drawing  him 
to  himself  by  secret  chains.    This  is  the  true  reason  why  God 


CHAP.  II.  2.  COMMENTARIES  ON  DANIEL.  121 

denied  him  the  immediate  explanation  of  his  dream,  and 
blotted  out  the  remembrance  of  it  from  his  mind,  until  he 
should  receive  both  from  Daniel.  We  will  leave  the  rest  till 
to-morrow. 

PRAYER. 

Grant,  Almighty  God,  since  every  perfect  gift  comes  from  thee, 
and  since  some  excel  others  in  intelligence  and  talents,  yet  as  no 
one  has  anything  of  his  own,  but  as  thou  deignest  to  distribute 
to  man  a  measure  of  thy  gracious  liberality, — Grant  that  what- 
ever intelligence  thou  dost  confer  upon  us,  we  may  apply  it  to 
the  glory  of  thy  name.  Grant  also,  that  we  may  acknowledge 
in  humility  and  modesty  what  thou  hast  committed  to  our  care 
to  be  thine  own :  and  may  we  study  to  be  restrained  by  sobriety, 
to  desire  nothing  superfluous,  never  to  corrupt  true  and  genuine 
knowledge,  and  to  remain  in  that  simplicity  to  which  thou  callest 
us.  Finally,  may  we  not  rest  in  these  earthly  things,  but  learn 
rather  to  raise  our  minds  to  true  wisdom,  to  acknowledge  thee 
to  be  the  true  God,  and  to  devote  ourselves  to  the  obedience  of 
thy  righteousness  ;  and  may  it  be  our  sole  object  to  devote  and 
consecrate  ourselves  entirely  to  the  glory  of  thy  name  through- 
out our  lives,  through  Jesus  Christ  our  Lord.  —  Amen. 


ILecture  JFiftJ). 

We  yesterday  saw  the  Magi  sent  for  by  the  king's  edict, 
not  only  in  order  to  explain  his  dream  to  him,  but  also 
to  narrate  the  dream  itself  which  had  slipt  from  his 
memory.  But  since  four  kinds  of  Magi  are  used  here,  or 
at  least  three,  and  their  description  is  added  in  the  fourth 
place,  I  shall  briefly  touch  upon  wliat  seems  to  me  their 
meaning.  D''^tDin,  Hartum.mvni,  is  usually  explained  by 
"  soothsayers,"  and  afterwards  D''3Si^^{,  Assaphim,,  they 
think,  meiins  "  physicians."  I  am  unwilling  to  contend 
against  the  first  interi^retation  ;  but  I  see  no  reason  for  the 
second.  They  interpret  it  as  "  physicians,"  because  they 
judge  of  men's  health  by  feeling  the  pulse,  but  having  no 
better  reason  than  this,  I  adopt  the  opinion  that  it  refers  to 
astrologers.  In  the  third  place,  D"'SK^^D,  Mecasphim,  is 
used,  meaning  "sorcerers,"  tiiough  some  change  the  signifi- 


1  22  COMMENTARIES  ON  DANIEL.  LECT.  V. 

cation,  and  say  it  means  "  star-gazers/'  wlio  indicate  future 
events  and  predict  unknown  ones  from  the  position  of 
the  stars.  I  have  nothing  to  bi'ing  forward  more  probable 
than  this,  except  the  uncertainty  of  what  the  Hebrews  meant 
by  the  word  :  for  since  the  matter  itself  is  so  buried  in  obli- 
vion, Avho  can  distinguish  between  words  which  belong  to 
the  profession  of  an  unknown  art  ?  W1\^D,  Casdim,  is 
doubtless  put  for  a  race,  for  it  is  the  name  of  a  nation,  yet 
on  account  of  its  excellence,  the  Magi  appropriated  it  to 
themselves,  as  if  the  nobility  and  excellence  of  the  whole 
nation  was  in  their  power  ;  and  this  name  is  known  to  be  in 
common  use  in  Greece  and  Italy.  All  who  professed  their 
ability  to  predict  future  or  hidden  events  from  the  stars  or 
other  conjectures,  were  called  Chaldees.  With  respect  to 
the  three  other  words,  I  do  not  doubt  their  honourable 
meanino:,  and  for  this  reason  thev  called  themselves  Mathe- 
maticians,  as  if  there  were  no  science  in  the  w^orld  except 
with  them.  Besides,  although  their  principles  were  good, 
they  were  certainly  stuffed  with  many  superstitions,  for  they 
were  soothsavers  and  diviners,  and  we  know  them  to  have 
given  especial  attention  to  augur^^  Although  they  were 
highly  esteemed  by  their  fellow-countrymen,  yet  they  are 
condemned  by  God's  law,  for  all  their  pretence  to  science  was 
complete  imposture.  They  are  generally  called  Magi,  and 
also  Chaldeans,  as  shortly  afterwards,  when  Daniel  will  re- 
peat what  they  have  spoken  before  the  king,  he  will  not 
enumerate  those  three  species,  but  will  simply  call  them 
Chaldees.  It  is  surprising  that  Daniel  and  his  companions 
were  not  called  among  them,  for  he  ought  to  have  been 
called  among  the  first,  since  the  king,  as  we  have  said,  found 
these  four  to  be  ten  times  better  than  all  the  Magi  and 
Diviners  throughout  his  kingdom  !  Since  their  dexterity 
was  not  unknown  to  tlie  king,  why  does  he  pass  them 
completely  by,  while  the  other  Magi  are  at  hand  and  are 
called  in  to  a  case  so  arduous  ?  Very  probably  the  king 
omitted  them  because  he  trusted  more  in  the  natives  ;  or 
suspected  the  captives,  and  was  unwilling  to  entrust  them 
with  his  secrets,  as  he  had  not  yet  sufficiently  tried  their 
fidelitv  and  constancv.     This  migiit  have  been  tlie  reason. 


CHAP.  II.  3,  -t.  COMMENTARIES  ON  DANIEL.  123 

but  it  is  better  for  us  to  consider  the  intention  of  tlie  Al- 
mighty, for  I  have  no  doubt  that  this  forgetfuhiess  on  the 
part  of  the  king  occurred  by  God's  providence,  as  he  was 
unwilling  from  the  first  to  mingle  his  servant  Daniel  and 
the  rest  with  the  Magi  and  Soothsayers.  This  accounts  for 
Daniel  not  being  sent  for  with  the  rest  ;  whence,  as  we  shall 
see,  his  divination  would  afterwards  become  more  illustrious. 
It  now  follows  : 

3.  And  the  king  said  unto  them,  I  3.  Et  dixit  illis  rex,  Somnium 
have  dreamed  a  dream,  and  my  spirit  somniavi,  et  contritus  est  spiritus 
was  troubled  to  know  the  dream,  meus,  ad  sciendum'  somnium. 

I  M'ill  add  the  next  verse  : 

4.  Then  spake  the  Chaldeans  to  the  4.  Et  dixerunt  Chaktei  regi 
king  in  Syriack,  0  king,  live  for  ever  :  Syriace,  Rex  in  eternum  vive : 
tell  thy  servants  the  dream,  and  we  will  die  somnium  servis  tuis,  et  expo- 
shew  the  interpretation.  sitionem  indicabimus. 

Daniel  I'elates  first  the  great  confidence  of  the  Chaldeans, 
since  they  dared  to  promise  the  interpretation  of  a  dream 
as  yet  unknown  to  them.  The  king  says  he  was  troubled 
through  desire  to  understand  the  dream  ;  by  which  he  signi- 
fies that  a  kind  of  riddle  was  divinely  set  before  him.  He 
confesses  his  ignorance,  while  the  importance  of  the  object 
may  be  gathered  from  his  words.  Since,  then,  the  king 
testifies  his  desire  to  inquire  concerning  a  matter  obscure 
and  profound,  and  exceeding  his  comprehension,  and  since 
he  clearly  expresses  himself  to  be  contrite  in  spirit,  some 
kind  of  fear  and  anxiety  ought  to  have  touched  these 
Chaldeans ;  yet  they  securely  promise  to  ofi'er  the  very  best 
interpretation  of  the  dream  as  soon  as  they  understood  it. 
When  they  say,  0  king,  live  for  ever,  it  is  not  a  simple  and  un- 
meaning prayer,  but  they  ratlier  order  the  king  to  be  cheer- 
ful and  in  good  spirits,  as  they  are  able  to  remove  all  care 
and  anxiety  from  his  mind,  because  the  explanation  of  the 
dream  was  at  hand.  We  know  how  libei'al  in  words  those 
impostors  always  were  ;  according  to  the  language  of  an 
ancient  poet,  they  enriched  the  cars  and  emptied  the  purses 
of  others.  And  truly  those  who  curiously  court  the  breeze 
with  their  ears  deserve  to  feed  upon  it,  and  to  be  taken  in 
by  such  deceits.      And  all  ages  have  proved  that  nothing 

'  For  understanding.  —  Calvin. 


124  COMMENTARIES  ON  DANIEL.  LECT.V. 

exceeds  the  confidence  of  astrologers,  who  are  not  content 
with  true  science,  but  divine  every  one's  life  and  death,  and 
conjecture  all  events,  and  profess  to  know  everything. 

We  must  hold  generally  that  the  art  of  conjecturing  from 
dreams  is  rash  and  foolish  ;  there  is,  indeed,  a  certain  fixed 
interpretation  of  dreams,  as  we  said  yesterday,  yet  as  we 
shall  afterwards  see,  this  ought  not  to  be  ascribed  to  a  sure 
science,  but  to  God's  singular  gift.  As,  therefore,  a  prophet 
will  not  gather  what  he  has  to  say  from  fixed  reasonings,  but 
will  explain  God's  oracles,  so  also  he  who  will  interpret 
dreams  correctly,  will  not  follow  certain  distinct  rules  ;  but  if 
God  has  exj^lained  the  meaning  of  the  dream,  he  will  then 
undertake  the  ofiice  of  interpreting  it  according  to  his  en- 
dowment with  this  gift.  Properly  speaking,  these  two 
things  are  opposite  to  each  other  and  do  not  mutually  agree, 
general  and  perpetual  science,  and  special  revelation.  Since 
God  claims  this  power  of  opening  by  means  of  a  dream, 
what  he  has  engraven  on  the  minds  of  men,  hence  art  and 
science  cannot  obtain  it,  but  a  revelation  from  the  spirit 
must  be  waited  for.  When  the  Chaldeans  thus  boldly  pro- 
mise to  become  good  interpreters  of  the  dream,  they  not 
only  betray  their  rashness,  but  become  mere  impostors,  who 
pretend  to  be  proficients  in  a  science  of  which  they  know 
nothing,  as  if  they  could  predict  by  their  conjectures  the 
meaning  of  tlie  king's  dream.     It  now  follows  : 

5.  The  king  answered  and  said  to  the         5.  Respondit    rex    et    dixit 

Chaldeans,  The  thing  is  gone  from  me:  if  Chaldseis,  Sermo  a  me  exiit,'  si 

ye  will  not  make  known  unto  me  the  non  indicaveritis  mihi  somnimii 

dream,  Avith  the  interpretation  thereof,  ye  et  interpretationem  ejus,  frusta 

shall  be  cut  in  pieces,  and  your  houses  efficiemini,-    et    domus    vestrse 

shall  be  made  a  dunghill.  ponentur  sterquiliniura.^ 

Here  the  king  requires  from  the  Chaldeans  more  than  they 
professed  to  afford  him  ;  for  although  their  boasting,  as  we 
have  said,  was  foolish  in  promising  to  interpret  any  dream, 
yet  they  never  claimed  the  power  of  narrating  to  any  one 
his  dreams.     The  king,  therefore,  seems  to  me  to  act  unjustly 

'  Or,  has  departed. — Calvin. 

'  Some  translate  p?3"in,  hcdniin.  Ly  "  blood;"  but  the  received  meaning 
is  better,  and  since  there  is  little  ditierence  in  the  matter  itself,  I  shall  not 
trouble  you  concerning  it. — Calvin. 

^  That  is,  shall  be  made  a  dunghill. — Calvin. 


CHAP.  II.  5.  COMMENTARIES  ON  DANIEL,  125 

in  not  regarding  what  they  had  hitherto  professed,  and  the 
limits  of  their  art  and  science,  if  indeed  they  had  any 
science !  When  he  says — the  matter  or  speech  had  de- 
parted from  him,  the  words  admit  of  a  twofold  sense,  for 
nn^Jb'  w.t7Ze^/ia/i,  may  be  taken  for  an  "  edict,"  as  we  shall 
afterwards  see;  and  so  it  might  be  read,  has  flowed  away ; 
but  since  the  same  form  of  expression  will  be  shortly  repeated 
when  it  seems  to  be  used  of  the  dream,  (ver.  8,)  this  expla- 
nation is  suitable  enough,  as  the  king  says  his  dream  had 
vanished  :  so  I  leave  the  point  undecided.  It  is  worth  while 
noticing  again  what  we  said  yesterday,  that  terror  was  so 
fastened  upon  the  king  as  to  deprive  him  of  rest,  and  yet 
he  was  not  so  instructed  that  the  least  taste  of  the  revela- 
tion remained ;  just  as  if  an  ox,  stunned  by  a  severe  blow, 
should  toss  himself  about,  and  roll  over  and  over.  Such 
is  the  madness  of  this  wretched  king,  because  God  harasses 
him  with  dreadful  torments  ;  all  the  while  the  remembrance 
of  the  dream  is  altogether  obliterated  from  his  mind.  Hence 
he  confesses — his  dream  had  escaped  him;  and  although 
the  Magi  had  prescribed  the  limits  of  their  science,  yet 
through  their  boasting  themselves  to  be  interpreters  of  the 
gods,  he  did  not  hesitate  to  exact  of  them  what  they  had 
never  professed.  This  is  the  just  reward  of  arrogance,  when 
men  puffed  up  with  a  perverse  confidence  assume  before 
others  more  than  they  ought,  and  forgetful  of  all  modesty  wish 
to  be  esteemed  angelic  spirits.  Without  the  slightest  doubt 
God  wished  to  make  a  laughingstock  of  this  foolish  boast- 
ing which  was  conspicuous  among  the  Chaldees,  when  the 
king  sharply  demanded  of  them  to  relate  his  dream,  as  well 
as  to  offer  an  exposition  of  it. 

He  afterwards  adds  threats,  clearly  tyrannical ;  unless  they 
expound  the  dream,  their  life  is  in  danger.  No  common 
punishment  is  threatened,  but  he  says  they  should  be- 
come "  pieces" — if  we  take  the  meaning  of  the  word  to  signify 
"  pieces.''  If  we  think  it  means  "  blood/'  the  sense  will  be 
the  same.  This  wrath  of  the  king  is  clearly  furious,  nay, 
Nebuchadnezzar  in  this  respect  surpassed  all  the  cruelty  of 
wild  beasts.  What  fault  could  be  imputed  to  the  Chaldeans 
if  they  did  not  know  the  king's  dream  ? — surely,  they  had 


12G  COMMENTARIES  ON  DANIEL.  LECT.  V. 

never  professed  this,  as  we  shall  afterwards  see  ;  and  no  king 
had  ever  demanded  what  was  beyond  the  faculty  of  man. 
We  perceive  how  the  king  manifested  a  brutal  rage  when 
he  denounced  death  and  every  cruel  torture  on  the  Magi  and 
sorcerers.  Tyrants,  indeed,  often  give  the  reins  to  their 
lust,  and  think  all  things  lawful  to  themselves  ;  vrhence,  also, 
these  words  of  the  tragedian,  Whatever  he  wishes  is  law- 
ful. And  Sophocles  says,  with  evident  truth,  that  any  one 
entering  a  tyrant's  threshold  must  cast  away  his  liberty ; 
but  if  we  were  to  collect  all  examples,  we  should  scarcely 
find  one  like  this.  It  follows,  then,  that  tlie  king's  mind  was 
impelled  by  diabolic  fury,  urging  him  to  punish  the  Chal- 
dees  who,  with  respect  to  him,  were  innocent  enough.  We 
know  them  to  have  been  impostors,  and  the  world  to  have 
been  deluded  by  their  impositions,  which  rendered  them  de- 
serving of  death,  since  by  the  precepts  of  the  law  it  was  a 
capital  crime  for  any  one  to  pretend  to  the  power  of  prophecy 
by  magic  arts.  (Lev.  xx.  6.)  But,  as  far  as  concerned  the 
king,  they  could  not  be  charged  with  any  crime.  Why,  then, 
did  he  threaten  them  with  death  ?  because  the  Lord  wished 
to  shew  the  miracle  which  we  shall  afterwards  see.  For  if 
the  king  had  suffered  the  Chaldeans  to  depart,  he  could  have 
buried  directly  that  anxiety  which  tortured  and  excruciated 
his  mind.  The  subject,  too,  had  been  less  noticed  by  the 
people  ;  hence  God  tortured  the  king's  mind,  till  he  rushed 
headlong  in  his  fury,  as  we  have  said.  Thus,  this  atro- 
cious and  cruel  denunciation  ouoht  to  have  aroused  all 
men  ;  for  there  is  no  doubt  that  the  greatest  and  the  least 
trembled  together  when  they  heard  of  such  vehemence  in 
the  monarch's  wrath.  This,  therefore,  is  the  complete  sense, 
and  we  must  mark  the  object  of  God's  providence  in  thus 
allowing  the  king's  anger  to  burn  without  restraint.^  It 
follows : 

*  Calvin  is  correct  in  preferring  the  sense  of  "  pieces  "  to  that  of  "  blood ;" 
for  D"in,  hedem,  is  a  Chaldee  word,  and  the  p  is  the  Chaldce  plural  ending  ; 

his  criticism,  too,  on  T\?D,  meleli,  is  also  correct ;  for  it  is  the  Chaldee 
equivalent  for  "131,  deber,  a  "  word  "  or  thing,  and  justly  rendered  "  edict." 
As  great  light  has  been  thrown  upon  the  meaning  and  derivation  of  single 
words  since  Calvin's  time,  we  may  orten  find  that  modern  knowledge  has 
rendered  his  derivations  untenable;  still  the  soundness  of  his  judgment  is 


CHAP.  II.  6.  COMMENTARIES  ON  DANIEL.  ]27 

6.  But  if  ye  shew  the  dream,  and  6.  Et  si  soniniuni,  et  interpreta- 

the   interpretation   thereof,   ye   shall  tionem  ejus  indicaveritis,  donuin, 

receive  of  me  gifts  and  rewards,  and  et  munus,  et  honorem,  velj»»T('i(n», 

great  honour:  therefore  shew  me  the  magnum  aecipietis  a  facie  mea :' 

dream,  and  the  interpretation  there-  propterea  sonmium,  et  interpreta- 

of.  tionem  ejus  indicate  mihi. 

Here  the  king",  on  the  other  hand,  desires  to  entice  them 
by  the  hope  of  gain,  to  apply  themselves  to  narrate  his  dream. 
lie  had  already  attempted  to  strike  them  with  horror,  that 
even  if  they  are  unwilling  he  may  wrest  the  narration  of  the 
dream  from  them,  as  well  as  its  i-iiterpretation.  Meanwhile, 
if  they  could  be  induced  by  flattery,  he  tries  this  argument 
upon  them  ;  for  he  promises  a  gift,  and  reward,  and  honour, 
that  is,  he  promises  a  large  remuneration  if  they  narrated 
his  dream,  and  were  faithful  interpreters.  Hence  we  gather, 
what  all  history  declares,  that  the  Magi  made  a  gain  of  their 
predictions  and  guesses.  The  wise  men  of  the  Indies,  being 
frugal  and  austere  in  their  manner  of  living,  were  not  wholly 
devoted  to  gain  ;  for  they  are  known  to  have  lived  without 
any  need  of  either  money,  or  furniture,  or  anything  else. 
They  we!e  content  with  roots,  and  had  no  need  of  cloth- 
ing, slept  upon  the  ground,  and  were  thus  free  from  avarice. 
But  the  Chaldeans,  we  know,  ran  hither  and  thither  to  ob- 
tain money  from  the  simple  and  credulous.  Hence  the 
king  here  speaks  according  to  custom  when  he  promises  a 
large  reward.  We  must  remark  here,  how  the  Chaldeans 
scattered  their  prophecies  for  the  sake  of  gain  ;  and  when 
knowledge  is  rendered  saleable,  it  is  sure  to  be  adulterated 
with  many  faults.  As  when  Paul  speaks  of  corru23tors  of 
the  Gospel,  he  says, — they  trafficked  in  it,  (2  Cor,  ii.  17,) 
because  when  a  profit  is  made,  as  we  have  previously  said, 
even  honourable  teachers  must  necessarily  degenerate  and 
pervert  all  sincerity  by  their  lying.  For  where  avarice 
reigns,  there  is  flattery,  servile  obsequiousness,  and  cunning 
of  all  kinds,  while  truth  is  utterly  extinguished.    Wlience  it 

worthy  of  notice.  It  may  be  added,  too,  that  the  perplexity  is  increased 
when  Chaldee  forms  are  used,  although  there  is  a  uniform  change  of  single 
letters  observable  in  the  two  languages.  Thus  ^,  sh,  becomes  n,  th,  as 
in  verses  7  and  14;  the  Hebrew  T.  z,  becomes  1,  d,  in  ver.  2G ;  so  the 
V,  tz,  becomes  V,  'jn ;  the  final  il,  h,  is  turned  into  t^,  a,  and  the  final 
D,  m,  into  J,  n. 

'  That  is,  by  me. — Calvin. 


128  COMMENTAEIES  ON  DANIEL.  LECT.  V. 

is  not  surprising  if  the  Chaldeans  were  so  inclined  to  deceit, 
as  it  became  natural  to  them  through  the  pursuit  of  gain 
and  the  lust  for  wealth.  Some  honest  teachers  may  receive 
support  from  the  public  treasury  ;  but,  as  we  have  said,  when 
any  one  is  drawn  aside  by  lucre,  he  must  necessarily  pervert 
and  deprave  all  purity  of  doctrine.  And  from  this  passage 
we  gather,  further,  the  anxiety  of  the  king,  as  he  had  no 
wish  to  spare  expense,  if  by  this  means  he  could  elicit  the 
interpretation  of  his  dream  from  the  Chaldeans ;  all  the 
while  he  is  furiously  angry  with  them,  because  he  does  not 
obtain  what  the  oifered  reward  ought  to  procure.  It  now 
follows : 

7.  They  answered  again,  and  said,  7.  Respondenmt  secundo,  et 
Let  the  king  tell  his  servants  the  dixerunt,  Rex  somniura  exponat' 
dream,  and  we  will  shew  the  interpre-  servis  suis,  et  interpretationeni  in- 
tation  of  it.  dicabimus. 

8.  The  king  answered  and  said,  I  8.  Respondit  rex  et  dixit,  Vere" 
know  of  certainty  that  ye  would  gain  novi  ego^  quod  tempus  redimitis, 
the  time,  because  ye  see  the  thing  is  quia  scitis  quod  exierit  sermo 
gone  from  me.  a  me.* 

We  may  add  the  following  verse  ; 

9.  But  if  ye  will  not  make  known  9.  Propterea  si  somnium  non 
unto  me  the  dream,  there  is  but  one  indicaveritis  mihi,  una  hsec  sen- 
decree  for  you ;  for  ye  have  prepared  tentiaes<;et  sermonemmendacem^ 
lying  and  corrupt  words  to  speak  be-  et  corruptum  prasparastis  ad  di- 
fore  me,  till  the  time  be  changed  :  cendum  coram  me,  donee  tempus 
therefore  tell  me  the  dream,  and  I  mutetur  f  propterea  somnium  nar- 
shall  know  that  ye  can  shew  me  the  rate  mihi, etcognoscam  quod  inter- 
interpretation  thereof.  pretationem  ejus  mihi  indicetis.' 

Here  the  excuse  of  the  Magi  is  narrated.  They  state  the 
truth  that  their  art  only  enabled  them  to  discover  the  in- 
terpretation of  a  dream ;  but  the  king  wished  to  know 
the  dream  itself  Whence  he  appears  again  to  have  been 
seized  with  prodigious  fury  and  became  quite  implacable. 
Kings  sometimes  grow  warm,  but  are  appeased  by  a  single 
admonition,  and  hence  this  sentiment  is  very  true, — anger 
is   assuaged   by  mild   language.      But  since   the   fair   re- 

'  Narrate. — Calvin.  '  In  truth. — Calvin. 

^  Now  I  know. — Calvin. 

*  That  is,  that  the  dream  has  fallen  out  of  my  mind,  or  the  sentence  has 
gone  out  of  my  lips. — Calvin. 

^  Or,  fallacious. — Calvin.  ^  That  is,  pass  by. — Calvin. 

'  That  is,  ye  may  be  able  to  explain  to  me. — Calvin. 


CHAP.  II.  7-9.  COMMENTARIES  ON  DANIEL.  129 

ply  of  the  Magi  did  not  mitigate  the  king's  wrath,  he 
was  quite  hurried  away  by  diabolical  vehemence.  And 
all  this,  as  I  have  said,  was  governed  by  God's  secret  coun- 
sel, that  Daniel's  explanation  might  be  more  noticed.  They 
next  ask  the  king — to  relate  his  di'eam,  and  then  they 
promise  as  before  to  interpret  it  directly.  And  even  this  was 
too  great  a  boast,  as  we  have  said,  and  they  ought  to  have 
corrected  their  own  conceit  and  foolish  boasting  when  in 
such  a  difSculty.  But  since  they  persist  in  that  foolish  and 
fallacious  self-conceit,  it  shews  us  how  they  were  blinded  by 
the  devil,  just  as  those  who  have  become  entangled  by  super- 
stitious deceptions  confidently  defend  their  own  madness. 
Such  an  example  we  have  in  the  Magi,  who  always  claimed 
the  power  of  interpreting  dreams. 

The  king's  exception  now  follows  : — /  know,  says  he,  that 
ye  would  gain  time,  since  you  are  aware  that  the  matter  has 
gone  from  me,  or  the  word  has  been  pronounced,  if  we  adopt 
the  former  sense.  The  king  here  accuses  them  of  more  dis- 
graceful cunning,  since  the  Magi  have  nothing  to  offer,  and 
so  desire  to  escape  as  soon  as  they  know  that  the  king  has 
lost  all  remembrance  of  his  dream.  It  is  just  as  if  he  had 
said — You  promised  me  to  be  sure  interpreters  of  my  dream, 
but  this  is  false  ;  for  if  I  could  narrate  the  dream,  it  would 
be  easy  to  prove  your  arrogance,  since  ye  cannot  explain 
that  enigma  ;  but  as  ye  know  I  have  forgotten  my  dream,  for 
that  reason  ye  ask  me  to  relate  it  ;  but  this  is  only  to  gain 
time,  says  he  ;  thus  ye  manage  to  conceal  jour  ignorance 
and  retain  your  credit  for  knowledge.  But  if  my  dream  still 
remained  in  my  memory  I  should  soon  detect  your  ignorance, 
for  ye  cannot  perform  your  boasting.  We  see,  therefore,  how 
the  king  here  loads  the  Magi  with  a  new  crime,  because 
they  were  impostors  who  deluded  the  people  with  false 
boastings  ;  and  hence  he  shews  them  worthy  of  death,  unless 
they  relate  his  dream.  The  argument  indeed  is  utterly 
vicious  ;  but  it  is  not  surprising  when  tyrants  appear  in  the 
true  colours  of  their  cruelty.  Meanwhile  we  must  remem- 
ber what  I  have  said, — the  Magi  deserved  this  reproof, 
for  they  were  puffed  up  with  vanity  and  made  false  promises, 
through  conjecturing  the  future  from  dreams,  auguries,  and 

VOL.  I.  I 


1.30  COMMENTARIES  ON  DANIEL.  LECT.  V. 

the  like.  But  in  the  king's  case,  nothing  was  more  unjust 
than  to  invent  such  a  crime  against  the  Magi,  since  if  they 
deceived  others  it  arose  from  being  self- deceived.  They 
were  blinded  and  fascinated  by  the  foolish  persuasion  of 
tlieir  own  wisdom,  and  had  no  intention  of  deceiving  the 
king;  for  they  thought  something  might  immediately  occur 
which  would  free  his  mind  from  all  anxiety.  But  the 
king  always  pursued  the  blindest  impulse  of  his  rage.  Mean- 
while we  must  notice  the  origin  of  this  feeling, — he  was 
divinely  tormented,  and  could  not  rest  a  single  moment  till 
he  obtained  an  explanation  of  his  dream.  He  next  adds, 
If  ye  do  not  explain  my  dream,  this  sentence  alone  remains 
for  you,  says  he ;  that  is,  it  is  already  decreed  concerning 
you  all,  I  shall  not  inquire  particularly  which  of  you  is  in 
fault  and  which  wishes  to  deceive  me  ;  but  I  will  utterly  cut 
off  all  the  tribe  of  the  Magi,  and  no  one  shall  escape  punish- 
ment, unless  ye  explain  to  me  both  the  dream  and  its  in- 
terpretation. 

He  adds  again,  Ye  have  prepared  a  fallacious  and  corrupt 
speech  to  relate  here  before  me,  as  your  excuse.  Again,  the 
king  charges  them  with  fraud  and  malice,  of  which  they 
were  not  guilty ;  as  if  he  had  said,  they  purposely  sought 
specious  pretences  for  practising  deceit.  But  he  says,  a  lying 
speech,  or  fallacious  and  cotTupt ;  that  is,  yours  is  a  stale 
excuse,  as  we  commonly  say,  and  I  loathe  it.  If  there  were 
any  colourable  pretext  I  might  admit  what  ye  say,  but  I  see 
in  your  words  nothing  but  fallacies,  and  those  too  which 
savour  of  corruption.  Now,  therefore,  Ave  observe  the  king 
not  only  angry  because  the  Magi  cannot  relate  his  dream, 
but  charging  it  against  them,  as  a  greater  crime,  that  they 
brought  a  stale  excuse  and  wished  purposely  to  deceive  him. 
He  next  adds,  tell  me  the  dream  and  then  I  shall  know  it ; 
or  then  I  shall  know  that  ye  can  faithfully  interpret  its 
meaning.  Here  the  king  takes  up  another  argument  to 
convict  the  Magi  of  cunning.  Ye  boast,  indeed,  that  you 
have  no  difficulty  in  interpreting  the  dream.  How  can  ye 
be  confident  of  this,  for  the  dream  itself  is  still  unknown  to 
you  ?  If  I  had  told  it  you,  ye  might  then  say  whether  ye 
could  explain  it  or  not ;  but  when  I  now  ask  you  about  the 


CHAP.  II.    10.  COMMENTARIES  ON  DANIEL.  131 

dream  of  which  both  you  and  I  are  ignorant,  ye  say,  when  I 
have  related  the  dream,  the  rest  is  in  your  power  ;  I  there- 
fore shall  prove  you  to  be  good  and  true  interpreters  of 
dreams  if  ye  can  tell  me  mine,  since  the  one  thing  depends 
on  the  other,  and  ye  are  too  rash  in  presuming  upon  what 
is  not  yet  discovered.  Since,  therefore,  ye  burst  forth  so 
hastily,  and  wish  to  persuade  me  that  ye  are  sure  of  the 
interpretation,  you  are  evidently  quite  deceived  in  this 
respect ;  and  your  rashness  and  fraud  are  herein  detected, 
because  ye  are  clearly  deceiving  me.  This  is  the  substance 
— the  rest  to-morrow. 

PRAYER. 

• 

Grant,  Almighty  God,  since  during  our  pilgrimage  in  this  world 
we  have  daily  need  of  the  teaching  and  government  of  thy  Spirit, 
that  with  true  modesty  we  may  depend  on  thy  word  and  secret  in- 
spiration, and  not  take  too  much  on  ourselves, — Grant,  also,  that 
we  may  be  conscious  of  our  ignorance,  blindness,  and  stupidity, 
and  always  flee  to  thee,  and  never  permit  ourselves  to  be  drawn 
aside  in  any  way  by  the  cunning  of  Satan  and  of  the  ungodly. 
May  we  remain  so  fixed  in  thy  truth  as  never  to  turn  aside  from 
it,  whilst  thou  dost  direct  us  through  the  whole  course  of  our 
vocation,  and  then  may  we  arrive  at  that  heavenly  glory  which 
has  been  obtained  for  us  through  the  blood  of  thine  only  begot- 
ten Son. — Amen. 


10.  The  Chaldeans  answered  be-         10.  Responderunt  Chaldsei  coram 

fore  the  king,  and  said.  There  is  rege,etdixerunt,Non  est  homo  super 

not  a  man  upon  the  earth  that  can  terram  qui  sermonem  ^  regis  posset 

shew  the  king's  matter :  therefore  explicare  ;     propterea    nullus    rex, 

there  is  no  king,  lord,  nor  ruler,  that  princeps,  vel  prefectus  rem  consimi- 

asked  such  things  at  any  magician,  lem  exquisivit  ab  ullo  mago,  et  as- 

or  astrologer,  or  Chaldean.  trologo,  et  Chaldteo. 

The  Chaldeans  again  excuse  themselves  for  not  relating 
the  king's  dream.  They  say,  in  reality,  this  is  not  their 
peculiar  art  or  science  ;  and  they  know  of  no  example  handed 
down  of  wise  men  being  asked  in  this  way,  and  required  to 
answer  as  well  de  facto  as  de  ju7'e,  as  the  phrase  is.     They 

'  Or,  the  matter. —  Calvin. 


1 32  COMMENTARIES  ON  DANIEL.  LECT.  VI. 

boasted  themselves  to  be  interpreters  of  dreams,  but  their  con- 
jectures could  not  be  extended  to  discover  the  dreams  them- 
selves, but  only  their  interpretation.  This  was  a  just  excuse, 
yet  the  king  does  not  admit  it,  but  is  impelled  by  his  own 
wrath  and  by  the  divine  instinct  to  shew  the  Magi,  and  sor- 
cerers, and  astrologers,  to  be  mere  impostors  and  deceivers  of 
the  people.  And  we  must  observe  the  end  in  view,  because 
God  wished  to  extol  his  servant  Daniel,  and  to  separate  him 
from  the  common  herd.  They  add,  that  no  kings  had  ever 
dealt  thus  with  Magi  and  wise  men.  It  afterwards  fol- 
lows : — •  '    . 

11,  And  it  is  a  rare  thing  that  11.  Et  sermo  de  quo  rex  inquirit 
the  king  requireth  ;  and  there  is  none  pretiosus  est  ;*  et  nullus  est  qni  pos- 
other  that  can  shew  it  before  the  sit  exponere  coram  rege,  nisi  dii,  quo- 
king,  except  the  gods,  whose  dwell-  rum  habitatio  cum  carne  non  est 
ing  is  not  with  flesh.  ipsis.- 

They  add,  that  the  object  of  the  king's  inquiry  surpassed 
the  power  of  human  ingenuity.  There  is  no  doubt  that  they 
were  slow  to  confess  this,  because,  as  we  said  before,  they 
had  acquired  the  fame  of  such  great  wisdom,  that  the  com- 
mon people  thought  nothing  unknown  to  them  or  concealed 
from  them.  And  most  willingly  would  they  have  escaped 
the  dire  necessity  of  confessing  their  ignorance  in  this 
respect,  but  in  their  extremity  they  were  compelled  to  re- 
sort to  this  subterfuge.  There  may  be  a  question  why  they 
thought  the  matter  about  which  the  king  inquired  was  pre- 
cious ;  for  as  they  were  ignorant  of  the  king's  dream,  how 
could  they  ascertain  its  value  ?  But  it  is  not  surprising  that 
men,  under  the  influence  of  extreme  anxiety  and  fear,  should 
utter  anything  without  judgment.  They  say,  therefore, — 
this  matter  is  jn^eciovs ;  thus  they  mingle  flattery  with  their 
excuses  to  mitigate  the  king's  anger,  hoping  to  escape  the 
unjust  death  which  was  at  hand.  The  matter  of  luhich  the 
king  inquires  is  precious ;  and  yet  it  would  probably  be 
said,  since  the  matter  was  uncommon,  that  the  dream  was 
divinely  sent  to  the  king,  and  was  afterwards  suddenly  buried 
in  oblivion.      There  certainly  was  some  mystery  here,  and 

•  Or,  rare. — Calvin. 

s  Many  words  are  superfluous,  througli  the  nature  of  the  language. — 

Calvin. 


CHAP.  II.  12.  COMMENTARIES  ON  DANIEL.  133 

hence  the  Chaldeans  very  reasonably  considered  the  whole 
subject  to  surpass  in  magnitude  the  common  measure  of 
human  ability  ;  therefore  they  add, — there  cannot  he  any 
other  interpreters  than  gods  or  angels.  Some  refer  this  to 
angels,  but  we  know  the  Magi  to  have  worshipped  a  multitude 
of  gods.  Hence  it  is  more  simple  to  explain  this  of  the 
crowd  of  deities  which  they  iiiiagined.  They  had,  indeed, 
lesser  gods ;  for  among  all  nations  a  persuasion  has  existed 
concerning  a  supreme  God  who  reigns  alone.  Afterwards 
they  imagined  inferior  deities,  and  each  fabricated  a  god  for 
himself  according  to  his  taste.  Hence  they  are  called  "gods," 
according  to  common  opinion  and  usage,  although  they  ought 
rather  to  be  denoted  genii  or  demons  of  the  air.  For  we 
know  that  all  unbelievers  were  imbued  with  this  ojjinion 
concerning  the  existence  of  intermediate  deities.  The  Apos- 
tles contended  strongly  against  this  ancient  error,  and  we 
know  the  books  of  Plato  ^  to  be  full  of  the  doctrine  that 
demons  or  genii  act  as  mediators  between  man  and  the 
Heavenly  Deity. 

We  may,  then,  suitably  understand  these  words  that  the 
Chaldeans  thought  angels  the  only  interpreters  ;  not  because 
tliey  imagined  angels  as  the  Scriptures  speak  of  them  clearly 
and  sincerely,  but  the  Platonic  doctrine  flourished  among 
them,  and  also  the  superstition  about  the  genii  who  dwell  in 
heaven,  and  hold  familiar  intercourse  with  the  supreme  God. 
Since  men  are  clothed  in  flesh,  they  cannot  so  raise  them- 
selves towards  heaven  as  to  perceive  all  secrets.  Whence  it 
follows,  that  the  king  acted  unjustly  in  requiring  them  to 
discharge  a  duty  either  angelic  or  divine.  This  excuse  was 
indeed  probable,  but  the  king's  ears  Avere  deaf  because  he 
was  carried  away  by  his  passions,  and  God  also  sj)urred  him 
on  by  furies,  which  allowed  him  no  rest.  Hence  this  savage 
conduct  which  Daniel  records. 

12.  For  this  cause  the  king  was  12.  Propterea  rex  in  ira  et  in- 
angry  and  very  furious,  and  com-  dignatione  magna  edixit  ut  in- 
manded  to  destroy  all  the  wise  mot  terficerent  omnes  sapientes  Baby- 
of  Babylon.  lonis. 

*  A  most  interesting  and  singular  allegory  on  this  subject  occurs  in 
Plato's  Phoidrus,  edit.  Bekker,  §  51 ;  edit.  Priestley,  (Lond.,  182G,)  p. 71, 
et  seq.  ;  see  also  Cic.  Tusc.  Qncest.  i.  IG;  Aristot.  MetapJi.  i.  6;  and  7>6 
anima,  i.  2;   Diog.  Laert,,  viii   83. 


134  COMMENTARIES  ON  DANIEL.  LECT.  VI. 

The  former  denunciation  was  horrible,  but  now  Nebuchad- 
nezzar proceeds  beyond  it ;  for  he  not  merely  threatens  the 
Chaldeans  with  death,  but  commands  it  to  be  inflicted.     Such 
an  example  is  scarcely  to  be  found  in  history  ;  but  the  cause 
of  bis  wrath  must  be  noticed,  since  God  wished  his  servant 
Daniel  to  be  brought  forward  and  to  be  observed  by  all  men. 
This  was  the  preparation  by  which  it  became  generally  evi- 
dent   that   the   wise   men  of   Babylon  were   proved  vain, 
through  promising  more  than  they   could    perform ;    even 
if  they  had  been  endowed  with  the  greatest  wisdom,  they 
would  still  have  been  destitute  of  that  gift  of  revelation 
which  was  conferred  upon  Daniel.     Hence  it  happened  that 
the  king  denounced  death  against  them  all  by  his  edict ;  for 
he  might  then  perhaps  acknowledge  what  he  had   never 
perceived  before,  namely,  that  their  boasting  was  nothing 
but  vanity,  and  their  arts  full  of  superstitions.     For  when 
superstition   fails   of    success,    madness   immediately    suc- 
ceeds, and  when  those  who  are  thought  and  spoken  of  as 
remarkably  devout,  perceive  their  fictitious  worship  to  be  of 
no  avail,   then    they  burst  forth  into   the    madness  which 
I  have  mentioned,  and   curse  their  idols,  and  detest  what 
they  had  hitherto   followed.       So   it  occurred  here,   when 
Nebuchadnezzar  suspected  imposture  in  so  serious  a  mat- 
ter, and  no  previous  suspicion  of  it  had  entered  his  mind  ; 
but  now,  when  he  sees  through  the  deception,  in  so  per- 
plexing a  case,  and  in  such  great  anxiety,  when  left  desti- 
tute of  the  advice  of  those  from  whom  he  hoped  all  things, 
then  he  is  a  hundredfold  more  infuriated  than  if  he  had 
been   previously  in  a  state  of  perfect  calmness.     It  after- 
wards follows : — 

13.  And  the  decree  went  forth  13.  Et  edictum  exiit  et  sapien- 
that  the  wise  mm  should  be  slain;  tes  interficiebantur :  et  qua?rebant 
and  they  sought  Daniel  and  his  fel-  Daniel  et  socios  ejus  ad  interficien- 
lows  to  be  slain,  duni. 

14.  Then  Daniel  answered  with  14.  Et  tunc  Daniel  sciscitatus 
council  and  wisdom  to  Arioch  the  est  dc  consilio  et  edicto  ab  Arioch 
captain  of  the  king's  guard,  which  principe  satelliturn  regis,  qui  exie- 
was  gone  forth  to  slay  the  wise  men  rat  ad  interficiendum  sapientes  Ba- 
of  Babylon :  bylonis. 

15.  He  answered  and  said  to  1.5.  Respondit  et  dixit  ipsi  Ari- 
Arioch  the  king's  captain,  "\Vhy  is  och  prfcfecto '  regis.  Ad  quid  edic 

'  It  is  the  same  noun  which  was  lately  used. —  Calvin. 


CHAP.  II.  ]  3-15.         COMMENTARIES  ON  DANIEL.  135 

the  decree  so  hasty  from  the  king  ?  turn  festinat  e  conspectu  regis  ? 
Then  Arioch  made  the  thing  known  Tunc  rem^  patefecit  Arioch  ipsi 
to  Daniel.  Danieli. 

It  appears  from  these  words  tliat  some  of  the  wise  men 
had  been  slain,  for  Daniel  at  first  is  not  required  for  slaugh- 
ter ;  but  when  the  Magi  and  Chaldeans  were  promiscuously 
dragged  out  for  punishment,  Daniel  and  his  companions  were 
in  the  same  danger.  And  this  is  clearly  expressed  thus — 
when  the  edict  Jiad go7iefo7^th,  that  is,  was  published,  according 
to  the  Latin  phrase,  and  theivise  men  were  slain,  then  Daniel 
was  also  sought  for;  because  the  king  would  never  suffer 
his  decree  to  be  despised  after  it  had  once  been  published ; 
for  if  he  had  publicly  commanded  tliis  to  be  done,  and  no 
execution  had  been  added,  would  not  this  have  been  ridi- 
culous ?  Hence,  very  probably,  the  slaughter  of  the  Magi 
and  Chaldeans  was  extensive.  Although  the  king  had  no 
lawful  reason  for  his  conduct,  yet  they  deserved  their  punish- 
ment ;  for,  as  we  said  yesterday,  they  deserved  to  be  exter- 
minated from  the  world,  and  the  pest  must  be  removed  if  it 
could  possibly  be  accomplished.  If  Nebuchadnezzar  had  been 
like  David,  or  Hezekiah,  or  Josiah,  he  might  most  justly  have 
destroyed  them  all,  and  have  purged  the  land  from  such  de- 
filements ;  but  as  he  was  only  carried  away  by  the  fervour 
of  his  wrath,  he  was  himself  in  fault.  Meanwhile,  God  justly 
punishes  the  Chaldeans,  and  this  admonition  ought  to  profit 
the  whole  peo2:)lo.  They  were  hardened  in  their  error,  and 
were  doubtless  rendered  more  excuseless  by  being  blinded 
against  such  a  judgment  of  God.  Because  Daniel  was  con- 
demned to  deatli,  though  he  had  not  been  called  by  the 
king,  the  injustice  of  the  edicts  of  those  kings  who  do  not 
inquire  into  the  causes  of  which  they  are  judges,  becomes 
moi'e  manifest. 

Nebuchadnezzar  had  often  hoard  of  Daniel,  and  had  been 
compelled  to  admire  the  dexterity  of  his  genius,  and  the 
singular  gift  of  his  wisdom.  How  comes  it,  then,  that  he 
passed  him  by  when  he  had  need  of  his  singular  skill  ? 
Although  the  king  anxiously  inquires  concerning  the  dream, 
yet  we  observe  he  docs  not  act  seriously  ;    since  it  would 

'  Or,  discourse.  —  Calvin. 


186  COMMENTARIES  ON  DANIEL.  LECT.  VI. 

doubtless  have  come  into  his  mind,  "Beliold,  thou  liadst  for- 
merly beheld  in  the  captives  of  Judah  the  incredible  gift  of 
celestial  wisdom — then,  in  the  first  place,  send  for  them  ! " 
Here  the  hint's  sloth  is  detected  because  he  did  not  send 
for  Daniel  among  the   rest.      We  have   stated   this   to  be 
governed  by  the  secret  providence  of  God,  who  was  unwilling 
that  his  servant  should  mix  with  those  ministers  of  Satan, 
whose  whole  knowledge  consisted  in  juggling  and  errors.    We 
now  see  how  the  king  had  neglected  the  gift  of  God,  and 
had   stifled  the  light   offered  to  him  ;    but  Daniel  is  next 
dragged  to  death.     Therefore,  I  said,  that  tyrants  are,  for 
this  reason,  very  unjust,  and  exercise  a  cruel  violence  because 
they  will  not  undertake  the  labour  and  trouble  of  inquiry. 
Meanwhile  we  see  that  God  wonderfully  snatches  his  own 
people  from  the  jaws  of  death,  as  it  happened  in  Daniel's 
case ;  for  we  may  be  surprised  at  Arioch  sparing  his  life 
when  he  slew  the  others  wlio  were  natives.    How  can  we  ac- 
count for  Daniel  meeting  with  more  humanity  than  the  Chal- 
deans, though  he  was  a  foreigner  and  a  captive  ?     Because 
his  life  was  in  the  hand  and  keeping  of  God,  who  restrained 
both  the  mind  and  the  hand  of  the  prefect  from  being  imme- 
diately savage  with  him.      But  it  is  said — Daniel  inquired 
concerning  the  counsel  and  the  edict.      Some  translate  'pru- 
dently and  cunningly:  and  XtOy,  gneta,  signifies  "  prudence," 
just  as  tD^tO,  tegnem,  metaphorically  is  received  for  "intelli- 
gence'' when  it  signifies  taste.^      But  we  shall  afterwards 
find  this  latter  word  used  for  an  edict,  and  because  this 
sense  appears  to  suit  better,  I  therefore  adopt  it,  as  Daniel 
had   inquired    of  the   prefect   the    meaning   of   the   edict 
and  the  -kino-'s  desio-n.     Arioch  also  is  called  the  Prince  of 
Satellites.     Some  translate  it  of  executioners,  and  others  of 
cooks,  for  n^tO,  tebech,  signifies  "to  slay,"  but  the  noun  de- 
duced from  this  means  a  cook.     Thus  Potiphar  is  called,  to 
wliom  Joseph   was   sold.      (Gen.    xxxix.    1.)       It  seems  to 
me  a  kind  of  absurdity  to  call  him  the  prince  of  gaolers ; 
and  if  we  say  the  prefect  of  cooks,  it  is  equally  unsuitable 
to  his  office  of  being  sent  to  slay  the  Chaldeans.     I  therefore 

•  So  translated  in  Auth.  Vers.,  Exoil.  x\i.  31;  ]S'um.  xi.  8;  Job  vi. 
6;  and  Jer.  xlviii.  11, 


CHAP.  II.  16.  COMMENTARIES  ON  DANIEL.  137 

prefer  interpreting  it  more  mildly,  supposing  him  to  be  the 
prefect  of  the  guards  ;  for,  as  I  have  said,  Potiphar  is  called 
Cn^D  y°),  reb  tehechim,  and  here  the  pronunciation  only  is 
changed.     It  follows : 

Daniel  also  had  said,  Whitlier  does  the  edict  hasten  from  he- 
fore  the  king  t   It  seems  by  these  words,  that  Daniel  obliquely 
blames  the  king's  anger  and  ingratitude,  because  he  did  not 
inquire  with  sufficient  diligence  before  he  rushed  forward  to 
that  cruel  punishment.     Then  he  seems  to  mark  his  ingrati- 
tude, since  he  is  now  undeservedly  doomed  to  death  without 
being  sent  for,  though  the  king  might  have  known  what  was 
in  him.      As  he  refers  to  haste,  I  do  not  doubt  his  expostu- 
lating with  the  king,  since  he  was  neither  called  for  nor 
listened  to,  and  yet  was  to  be  slain  with  the  rest,  as  if  he 
were  guilty  of  the  same  fault  as  the  Chaldeans.     The  con- 
clusion is, — there  was  no  reason  for  such  haste,  since  the 
king  would  probably  find  what  he  desired,  if  he  inquired  more 
diligently.      It   is  afterwards    added,  Arioch  explained  the 
matter  to  Daniel.     Whence  it  apjjears  that  Daniel  was  for- 
merly ignorant  of  the  whole   matter  ;  and  hence  we  may 
conjecture  the  amount  of  the  terror  which  seized  uj)on  the 
pious  man.     For  he  had  known  nothing  about  it,  and  was 
led  to  punishment  suddenly  and  unexpectedly,  as  if  he  had 
been  guilty.     Hence,  it  was  necessary  for  him  to  be  divinely 
strengthened,  that  he  might  with  composure  seek  the  pro- 
per time  from  both  the  prefect  and  the  king,  for  relating  the 
dream   and  adding   its   interpretation.     Daniel's   power  of 
acting  so  composedly,  arose  from  God's  singular  gift,  since 
terror  would  otherwise  have  seized  on  his  mind  ;  for  we  are 
aware  that  in  sudden  events,  we  become  deprived  of  all  plan, 
and  lose  our  presence  of  mind.     Since  notliing  of  this  kind 
was  perceived  in  Daniel,  it  becomes  clear  that  his  mind  was 
governed  by  God's  Spirit.     It  is  afterwards  added — 

16.  Then  Daniel  went  in,  and  desired         16.  Et.  Daniel  ingi-essus  est, 

of  the  king  that  he  would  give  him  time,  ct  postulavit  a  rege,  ut  tempus 

and  that  he  would  shew  the  king  the  in-  daret  sibi,  et  expositionem'  af- 

terpretation.  feiTet  regi. 

This  verse  contains  nothing  new,  unless  we  must  notice 

what  is  not  expressed,  namely,  that  the  prefect  was  not  en- 

'  Interpretation. —  Calvin. 


138  COMMENTARIES  ON  DANIEL.  LECT.  VI. 

tirely  without  fear  in  giving  Daniel  an  introduction  to  the 
king.  For  he  knew  the  king  to  be  very  angry,  and 
himself  under  serious  displeasure,  for  not  immediately 
executing  the  edict.  But,  as  we  have  already  said,  God 
had  taken  Daniel  into  his  confidence,  and  so  bends  and 
tames  the  mind  of  the  prefect,  that  he  no  longer  hesi- 
tates to  introduce  Daniel  to  the  king.  Another  point  is 
also  gathered  from  the  context,  namely,  Daniel's  obtain- 
ing his  request  ;  for  it  is  said,  he  returned  home,  doubt- 
less, because  he  obtained  a  single  day  from  the  king  with 
the  view  of  satisfying  his  demands  on  the  next  day.  And 
yet  it  is  surprising  that  this  favour  was  granted,  since  the 
king  wished  the  dream  narrated  to  him  immediately. 
Although  Daniel  does  not  here  relate  the  reasons  which 
he  used  with  the  king,  yet  most  probably  he  confessed 
what  we  shall  afterwards  observe  in  its  own  place,  name- 
ly, that  he  was  not  endued  with  sufficient  intelligence 
to  expound  the  dream,  but  hoj^ing  in  God's  kindness,  he 
would  return  next  day  with  a  new  revelation.  Otherwise 
the  king  would  never  have  permitted  this,  if  Daniel  had  pe- 
titioned doubtfully  ;  or  if  lie  had  not  borne  witness  to  his 
hopes  of  some  secret  revelation  from  God,  he  would  have 
been  rejected  immediately,  and  Avould  have  provoked  still 
further  the  anger  of  the  king.  The  Hebrews  very  commonly 
mention  afterwards,  in  the  context,  whatever  they  omit  in 
its  proper  place.  So  when  he  modestly  confesses  his  ina- 
bility to  satisfy  the  king,  till  he  has  received  from  the  Lord 
a  faithful  message,  the  king  grants  him  the  required  time, 
as  we  shall  see  more  clearly  afterwards.     It  follows — 

17.  Tlien  Daniel  wenl  to  his  house,         17.  Tunc  Daniel  in  domum 

and  made   the   thing   known   to  Hana-  venit,'  et  Hananite,  et  Misaeli, 

niah,   Mishael,  and  Azariah,  his  com-  et  Azarise  soeiissuis  sermonem^ 

panions :  patefecit. 

IS.  That  they  would  desire  mercies  of         1(S.  Et  misericordias  ad   pe- 

the  God  of  heaven  concerning  tliis  se-  tendum'  a   facie  Dei  ccelorum 

cret ;  that  Daniel  and  his  fellows  should  super  arcane  hoc,  ut  ne  interfi- 

not  perish  with  the  rest  of  the  wise  men  cerentur  Daniel  et  socii  ejuscum 

of  Babylon.  residue  sapientum  Babylonis.* 

'  Departed. — Calvin.  ^  Or,  the' matter. — Calvin. 

"  Verbally,  to  implore  mercy. — Calvin. 

*  That  is,  Auth  the  rest  of  the  wise  men  of  Babylon. — Calvin. 


CHAF.  II.  17,18.  COMMENTARIES  ON  DANIEL.  139 

We  observe  with  what  obj  ect  and  with  what  confidence  Daniel 
demanded  an  extension  of  time.     His  object  was  to  implore 
God's  grace.      Confidence  was  also  added,  since  he  pei'ceived 
a  double  punishment  awaiting  him,  if  he  disappointed  the 
king ;    if  he  liad  returned   the  next  day  without  a  reply, 
the  king  would  not  have  been  content  with  au  easy  death, 
but  would  have  raged  with  crueUy  against  Daniel,  in  conse- 
quence   of  his    deception.      Without    the    slightest    doubt, 
Daniel  expected  what  he  obtained — namely,  that  the  king's 
dream  would  be  revealed  to  him.     He  therefore  urges  his 
companions  to  implore  unitedly  mercy  from  God.     Daniel 
had  already  obtained  the  singular  gift  of  being  an  interpre- 
ter of  dreams,  and  as  we  have  seen,  he  alone  was  a  Prophet 
of  God.      God  was  accustomed  to  manifest  his  intentions  to 
his  Propliets  by  dreams  or  visions,  (Numb.  xii.  6,)  and  Da- 
niel had  obtained  both.     Since  Misael,  Hananiah,  and  Aza- 
riali  were  united  with  him  in  prayer,  we  gather  that  they 
were   not    induced    by    ambition,    to    desire    anything   for 
themselves  ;  for  if  they  had  been  rivals  of  Daniel,  they  could 
not  have  prayed  in  concord  with  him.      They  did  not  pray 
about  their  own  private  concerns,  but  only  for  the  interpre- 
tation of  the  dream  being  made  known   to   Daniel.      We 
observe,  too,  how  sincerely  they  agree  in  their  prayers,  how 
all  pride  and  ambition  is  laid  aside,  and  without  any  desire 
for  their  own  advantage.      Besides,  it  is  worthy  of  notice 
why  they  are  said  to  have  desired  mercy  from  God.     Al- 
though they  do  not  here  come  into  God's  presence  as  crimi- 
nals,  yet    they  hoped    their  request  would    be    graciously 
granted,  and  hence  the  word  "  mercy"  is  used.     Whenever 
we  fly  to  God  to  bring  assistance  to  our  necessities,  our  eyes 
and  all  our  senses  ought  always  to  be  turned  towards  his 
mercy,  for  his  mere  good-will  reconciles  him  to  us.     When 
it  is  said,  at  the  close  of  the  verse, — they  shoidd  not  perish 
with  the  rest  of  the  wise  men  of  Babylon,  some  explain  this, 
as  if  they  had  been  anxious  about  the  life  of  the  Magi,  and 
wished  to  snatch  them  also  from  death.     But  althougli  they 
wislied  all   persons  to  be   safe,  clearly   enough   they  here 
separate  themselves  from   the    Magi  and  Chaldeans;  their 
conduct  was  far  difl:erent.     It  now  follows — 


140  COMMENTARIES  02*1  DANIEL.  LECT.VI. 

19.  Then  was  the  secret  revealed  unto  19.  TuncDanieliinvisionenoc- 
Daniel  in  a  night  vision.  Then  Daniel  tisarcanumpatefaetumest :  tunc 
blessed  the  God  of  heaven.  Daniel  benedixit  Deuni  coeli. 

Here  it  may  be  gathered,  that  Daniel  did  not  vacillate  nor 
pray  with  his  companions  through  any  doubt  upon  his  mind. 
For  that  sentence  of  James  ought  to  come  into  our  memory, 
namely,  Those  who  hesitate,  and  tremble,  and  pray  to  God 
with  diffidence,  are  unworthy  of  being  heard.  Let  not  such 
a  one,  says  James,  think  he  shall  obtain  anything  from 
the  Lord,  if  he  is  driven  about  variously  like  the  waves  of 
the  sea.  (Chap.  i.  6.)  As  God,  therefore,  shewed  himself 
propitious  to  the  prayers  of  Daniel,  we  conclude  him  to  have 
prayed  with  true  faith,  and  to  be  clearly  persuaded  that 
his  life  was  in  God's  hands  ;  hence,  also,  he  felt  that  God  did 
not  vainly  harass  the  mind  of  King  Nebuchadnezzar,  but  was 
preparing  some  signal  and  remarkable  judgment  for  him. 
Because  Daniel  was  imbued  with  this  firm  persuasion,  he 
exercises  a  sure  confidence,  and  prays  to  God  as  if  he  had 
already  obtained  his  request.  On  the  other  hand,  we  per- 
ceive that  God  never  closes  his  ears  when  rightly  and  cor- 
dially invoked,  as  also  it  is  said  in  the  Psalms,  (cxlv.  18,) 
He  is  near  to  all  who  pray  to  him  in  truth  ;  for  there  can- 
not be  truth  when  faith  is  wanting  ;  but  as  Daniel  brought 
faith  and  sincerity  to  his  prayers,  he  was  listened  to,  and 
the  secret  concerning  the  dream  was  made  known  to  him  in 
a  vision  by  night.     I  cannot  now  proceed  any  further. 

PRAYER. 

Grant,  Almighty  God,  since  we  are  in  danger  every  day  and  every 
moment,  not  merely  fiom  the  cruelty  of  a  single  tyrant,  but  from 
the  devil,  who  excites  the  whole  world  against  us,  arming  the 
princes  of  this  world,  and  impelling  them  to  destroy  us, — Grant, 
I  pray  thee,  that  we  may  feel  and  demonstrate,  by  experience, 
that  our  life  is  in  thy  hand,  and  that  under  thy  faithful  guardian- 
ship thou  wilt  not  sufler  one  hair  of  our  heads  to  fall.  Do  thou 
also  so  defend  us,  that  the  impious  themselves  may  acknowledge 
that  we  do  not  boast  this  day  in  vain  in  thy  name,  nor  invoke 
thee  without  success.  And  when  we  have  experienced  thy  pa- 
ternal anxiety,  through  the  whole  course  of  our  life,  may  we  ar- 
rive at  that  blessed  immortality  which  thou  hast  promised  us, 
and  which  is  laid  up  for  us  in  heaven,  through  Jesus  Christ  our 
Lord. — Amen. 


CHAP.  JI.  20.  COMMENTARIES  ON  DANIEL.  141 


20.    Daniel    answered     and    said,  20.  Loquutnsesti  Daniel  et  dixit, 

Blessed    be    the   name   of   God    for  SitnomenDeibenedicituniaseculo 

ever  and  ever  :  for  wisdom  and  might  et  in  seculum :  ejus  est  sapientia, 

are  his.  et  robur  ipsius.^ 

Daniel  here  pursues  liis  narrative,  and  thanks  God  after 
Kins:  Nebuchadnezzar's  dream  had  been  made  known  to 
him,  while  he  relates  the  sense  of  the  words  which  he  had 
used.  May  God's  name  he  blessed,  says  he,  from  age  to  age. 
We  ought  daily  to  wish  for  this  ;  for  when  we  pray  that 
God's  name  may  be  hallowed,  continuance  is  denoted  under 
this  form  of  prayer.  But  Daniel  here  breaks  forth  into  the 
praises  of  God  with  greater  vehemence,  because  he  acknow- 
ledo-es  his  sino-ular  benefit  in  being  snatched  awav  from 
death,  together  with  his  companions,  beyond  his  expecta- 
tion. Whenever  God  confers  any  remarkable  blessing  on 
his  servants,  they  are  the  more  stirred  up  to  praise  him, 
as  David  says,  (Psalm  xl.  3,)  Thou  hast  put  a  new  song  into 
my  mouth.  And  Isaiah  also  uses  this  form  of  speech  twice, 
(chap.  xlii.  10,)  as  if  God  had  given  him  material  for  a 
new  and  unusual  song,  in  dealing  so  wonderfully  with  his 
Church,  So  also,  there  is  no  doubt  that  Daniel  here  wished 
to  praise  God  in  a  remarkable  manner,  since  he  had  received 
a  rare  proof  of  his  favour  in  being  delivered  from  instant 
death.  Afterwards  he  adds,  whose  (or  since  his)  is  the  wis- 
dom and  the  strength  ;  for  the  relative  is  here  taken  for  the 
causal  particle,  and  the  sentence  ought  to  be  so  expressed  ; 
the  additional  particles  may  avail  to  strengthen  the  expres- 
sion, and  be  taken  exclusively,  as  if  he  had  said, — to  God 
alone  ought  the  praise  of  wisdom  and  virtue  to  be  ascribed. 
Without  him,  indeed,  both  are  sought  in  vain  ;  but  these 
gi'aces  do  not  seem  to  suit  the  present  purpose ;  for  Daniel 
ought  rather  to  celebrate  God's  praises,  through  this  vision 
being  opened,  and  this  was  enougli  to  content  him.  But  he 
may  here  speak  of  God's  glory  as  well  from  his  power  as  his 

'  Verbally,  answered. — Calvin. 

"  These  particles  are  superfluous  :  there  is  nothing  obscure  in  the  sense. 
— Calvin. 


142  COMMENTARIES  ON  DANIEL.  LECT,  VII. 

wisdom  ;  as,  where  Scripture  Avishes  to  distinguish  the  true 
God  from  all  fictions,  it  takes  these  two  principles — first, 
God  governs  all  things  by  his  own  hand,  and  retains  them 
under  his  sway  ;  and  secondly,  nothing  is  hid  from  him 
— and  these  points  cannot  be  separated  when  his  majesty  is 
to  be  proved.  We  see  mankind  fabricating  deities  for  them- 
selves, and  thus  multiplying  gods,  and  distributing  to  each 
his  own  ofiSce  ;  because  they  cannot  rest  in  simple  unity, 
when  God  is  treated  of  Some  fancy  God  retains  but  half  his 
attributes  ;  as  for  instance,  the  praters  about  bare  foreknow- 
ledge. They  admit  nothing  to  be  hidden  to  God,  and  his 
knowledge  of  all  things  ;  and  this  they  prove  by  the  pro- 
phecies which  occur  in  the  Scriptures.  What  they  say  is 
true  ;  but  they  very  much  lessen  the  glory  of  God ;  nay, 
they  tear  it  to  pieces  by  likening  him  to  Apollo,  whose  office 
it  formerly  was,  in  the  opinion  of  the  heathen,  to  predict 
future  events.  When  they  sought  predictions  of  future 
events,  they  endued  Apollo  with  the  virtue  of  making  known 
to  them  future  occurrences.  Many  at  the  present  time  think 
God  able  to  foresee  all  things,  but  suppose  him  either  to 
dissemble  or  purposely  withdraw  from  the  government  of 
the  world. 

Lastly,  Their  notion  of  God's  foreknowledge  is  but  a 
cold  and  idle  speculation.  Hence  I  said,  they  rob  God  of 
half  his  glory,  and,  as  far  as  they  can,  tear  him  to  pieces. 
But  Scripture,  when  it  wishes  to  assert  what  is  peculiar  to 
God,  joins  these  two  things  inseparably  ;  first,  God  fore- 
sees all  things,  since  nothing  is  hidden  from  his  eyes  ;  and 
next,  he  appoints  future  events,  and  governs  the  world 
by  his  will,  allowing  nothing  to  happen  by  cliance  or  with- 
out his  direction.  Daniel  here  assumes  this  principle, 
or  rather  unites  the  two,  by  asserting  Israel's  God  alone 
to  deserve  the  name,  since  both  wisdom  and  strength  are 
in  his  power.  We  must  remember  how  God  is  defrauded 
of  his  just  praise,  when  we  do  not  connect  these  two  attri- 
butes together — his  universal  foresight  and  his  government 
of  the  world  allowing  nothing  to  liappen  without  his  per- 
mission. But  as  it  would  be  too  cold  to  assert  that  to  God 
alone  belongs  wisdom  and  strength,  unless  his  wisdom  was 


CHAP.  II.  21.  COMMENTARIES  ON  DANIEL.  143 

conspicuous,  and  his  strength  openly  acknowledged,  hence 

it  follows  immediately  afterwards — 

21.  And  he  changeth  the  times  and         21.  Etipse'mutat  tempora,  et 

the  seasons:  he  removeth  kings,  and  set-  articulos  temporum  :  constituit 

teth  up  kings:  he  giveth  wisdom  unto  regeset  admovet  reges:  dat  sapi- 

the  wise,  and  knowledge  to  them  that  entiam  sapientibus,  et  scientiam 

know  understanding.  iis  qui  scientiam  cognoscunt.^ 

Daniel  explains,  in  these  words,  what  might  have  been  ob- 
scure ;  for  he  teaches  God  to  be  the  true  fountain  of  wisdom 
and  virtue,  while  he  does  not  confine  them  to  himself  alone, 
but  diifuses  them  through  heaven  and  earth.  And  we  must 
mark  this  diligently  ;  for  when  Paul  affirms  God  alone  to 
be  wise,  this  praise  does  not  seem  magnificent  enough,  (Rom. 
xvi.  27 ;)  but  when  we  think  of  God's  wisdom,  and  set  be- 
fore our  eves  all  around  and  about  us,  then  we  feel  more 
strongly  the  import  of  Paul's  words,  that  God  only  is  wise. 
God,  therefore,  as  I  have  already  stated,  does  not  keep  his 
wisdom  confined  to  himself,  but  makes  it  flow  throughout 
the  whole  world.  The  full  sense  of  the  verse  is, — what- 
ever wisdom  and  power  exists  in  the  world,  is  a  testimony 
to  the  Almighty's.  This  is  man's  ingratitude  ;  whenever  they 
find  anything  worthy  of  praise  in  themselves  or  others,  they 
claim  it  directly  as  their  own,  and  thus  God's  glory  is  di- 
minished by  the  depravity  of  those  who  obtain  their  bless- 
ings from  him.  We  are  here  taught  not  to  detract  anything 
from  God's  wisdom  and  power,  since  wherever  these  quali- 
ties are  conspicuous  in  the  world,  they  ought  rather  to  reflect 
his  glory.  We  now  perceive  the  Prophet's  meaning — God 
places  before  our  eyes,  as  in  a  glass,  the  proofs  of  his  wisdom 
and  power,  when  the  affairs  of  the  world  roll  on,  and  man- 
kind become  powerful  through  wisdom,  and  some  are  raised 
on  high,  and  others  fall  to  the  ground.  Experience  teaches 
us  these  events  do  not  proceed  from  human  skill,  or  through 
the  equable  course  of  nature,  while  the  loftiest  kings  "are 
cast  down  and  others  elevated  to  the  highest  posts  of 
honour.  Daniel,  therefore,  admonishes  us  not  to  seek  in 
heaven  alone  for  God's  wisdom  and  power,  since  it  is  ap- 
parent to  us  on  earth,  and  proofs  of  it  are  daily  presented 

»  Or,  it  is  he  who. — Calvin. 

*  That  is,  to  those  who  are  skilled  in  science. —  Calvin, 


144  COMMENTARIES  ON  DANIEL.  LECT.  VII. 

to  our  observation.  We  now  see  liow  tliese  two  verses  are 
mutually  united.  He  had  stated  wisdom  to  belong  ex- 
clusively to  God  ;  he  now  shews  that  it  is  not  hidden 
within  him,  but  is  made  manifest  to  us  ;  and  we  may  per- 
ceive by  familiar  experience,  how  all  wisdom  flows  from 
him  as  its  exclusive  fountain.  We  ought  to  feel  the  same 
concurring  power  also. 

It  is  he,  then,  ivho  changes  times  and  portions  of  time. 
We  know  it  to  be  ascribed  to  fortune  when  the  world  passes 
through  such  uncertain  changes  that  everything  is  daily 
changing.  Hence  the  profane  consider  all  things  to  be  acted 
on  by  blind  impulse,  and  others  affirm  the  human  race  to  be 
a  kind  of  sport  to  God,  since  men  are  tossed  about  like  balls. 
But,  as  I  have  already  said,  it  is  not  surprising  to  find  men  of 
a  perverse  and  corrupt  disposition  thus  perverting  the  object 
of  all  God's  works.  For  our  own  practical  improvement  we 
should  consider  what  the  Proi^het  is  here  teaching,  how  re- 
volutions, as  they  are  called,  are  testimonies  of  God's  power, 
and  point  out  with  the  finger  to  the  truth  that  the  aflfairs 
of  men  are  ruled  by  the  Most  High.  For  we  must  of  neces- 
sity adopt  one  or  the  other  of  these  views,  either  that  nature 
rules  over  human  events,  or  else  fortune  turns  about  in  everv 
direction,  things  which  ought  to  have  an  even  course.  As 
far  as  nature  is  concerned,  its  course  would  be  even,  unless 
God  by  his  singular  counsel,  as  we  have  seen,  thus  changes 
the  course  of  the  times.  Yet  those  philosophers  who  assign 
the  supreme  authority  to  nature  are  much  sounder  than 
others  who  place  fortune  in  the  highest  rank.  For  if  we  ad- 
mit for  a  moment  this  latter  opinion  that  fortune  directs  hu- 
man affairs  by  a  kind  of  blind  impulse,  whence  comes  this 
fortune  ?  If  you  ask  them  for  a  definition,  what  answer  will 
they  make  ?  They  will  svirely  be  compelled  to  confess  this, 
thaword  "  fortune"  explains  nothing.  But  neither  God  nor 
nature  will  have  any  place  in  this  vain  and  changeable  go- 
vernment of  the  world,  where  all  things  throw  themselves 
into  distinct  forms  without  tlie  least  order  or  connection. 
And  if  this  be  granted,  truly  the  doctrine  of  Epicurus  will  be 
received,  because  if  God  resigns  the  supreme  government  of 
the  world,  so  that  all  things  are  rashly  mingled  together,  he 


CHAP,  II.  21.  COMMENTARIES  ON  DANIEL.  145 

is  no  longer  God.  But  in  this  variety  he  rather  displays 
his  hand  in  claiming  for  himself  the  empire  over  the  world. 
In  so  many  changes,  then,  which  meet  us  on  every  side,  and 
by  which  tlie  whole  face  of  things  is  renewed,  we  must  re- 
member that  the  Providence  of  God  shines  forth  ;  and  things 
do  not  flow  on  in  an  even  course,  because  then  the  peculiar 
property  of  God  might  with  some  shew  of  reason  be  ascribed 
to  nature.  God,  I  say,  so  changes  empires,  and  times,  and 
seasons,  that  we  should  learn  to  look  up  to  him.  If  the  sun 
always  rose  and  set  at  the  same  period,  or  at  least  certain 
symmetrical  changes  took  place  yearly,  without  any  casual 
change  j  if  the  days  of  winter  were  not  short,  and  those  of 
summer  not  long,  we  might  then  discover  the  same  order 
of  nature,  and  in  this  way  God  would  be  rejected  from 
his  own  dominion.  But  when  the  days  of  winter  not  only 
differ  in  length  from  those  of  summer,  but  even  spring  does 
not  always  retain  the  same  temperature,  but  is  sometimes 
stormy  and  snowy,  and  at  others  warm  and  genial ;  and 
since  summers  are  so  various,  no  year  being  just  like  the 
former  one ;  since  the  air  is  changed  every  hour,  and  the 
heavens  put  on  new  appearances — Avhen  we  discern  all  these 
things,  God  rouses  us  up,  that  we  may  not  grow  torpid  in 
our  own  grossness,  and  erect  nature  into  a  deity,  and  de- 
prive him  of  his  lawful  honour,  and  transfer  to  our  own 
fancy  what  he  claims  for  himself  alone.  If  then,  in  these 
ordinal y  events,  we  are  compelled  to  acknowledge  God's 
Providence,  if  any  change  of  greater  moment  arises,  as  when 
God  transfers  empires  from  one  hand  to  another,  and  all  but 
transforms  the  whole  world,  ought  we  not  then  to  be  the 
more  affected,  unless  we  are  utterly  stupid  ?  Daniel,  there- 
fore, very  reasonably  corrects  the  perverse  opinion  which 
commonly  seizes  upon  the  senses  of  all,  that  the  world  either 
rolls  on  by  chance,  or  that  nature  is  the  supreme  deity,  when 
he  asserts — God  changes  times  and  seasons. 

It  is  evident  from  the  context,  that  he  is  here  properly 
speaking  of  empires,  since  he  appoints  and  removes  kings. 
We  feel  great  difficulty  in  believing  kings  placed  upon 
their  thrones  by  a  divine  power,  and  afterwards  deposed 
again,  since  we  naturally  fancy  that  they  acquire  their  power 

VOL.  L  K 


146  COMMENTARIES  ON  DANIEL.  LECT.  VII. 

by  their  own  talents,  or  by  hereditary  right,  or  by  fortui- 
tous accident.  Meanwhile  all  thought  of  God  is  excluded, 
when  the  industry,  or  valour,  or  success,  or  any  other  qua- 
lity of  man  is  extolled !  Hence  it  is  said  in  the  Psalms, 
neither  from  the  east  nor  the  west,  but  God  alone  is  the 
judge.  (Psalm  Ixxv.  6,  7.)  The  Prophet  there  derides  the 
discourses  of  those  who  call  themselves  wise,  and  who  ga- 
ther up  reasons  from  all  sides  to  shew  how  power  is  assigned 
to  man,  by  either  his  own  counsel  and  valour,  or  by  good  for- 
tune or  other  human  and  inferior  instruments.  Look  round, 
says  he,  wherever  you  please,  from  the  rising  to  the  setting 
of  the  sun,  and  you  will  find  no  reason  why  one  man 
becomes  lord  of  his  fellow-creatures  rather  than  another, 
God  alone  is  the  judge ;  that  is,  the  government  must  re- 
main entirely  with  the  one  God.  So  also  in  this  passage, 
the  Lord  is  said  to  appoint  kings,  and  to  raise  them  from  the 
rest  of  mankind  as  he  pleases.  As  this  argument  is  a  most 
important  one,  it  might  be  treated  more  copiously  ;  but  since 
the  same  opportunity  will  occur  in  other  passages,  I  com- 
ment but  shortly  on  the  contents  of  this  verse  ;  for  we  shall 
often  have  to  treat  of  the  state  of  kingdoms  and  of  their 
ruin  and  changes.  I  am  therefore  unwilling  to  add  any- 
thing more  at  present,  as  it  is  sufficient  to  explain  Daniel's 
intention  thus  briefly. 

He  afterwards  adds, — he  gives  wisdom  to  the  wise,  and 
knowledge  to  those  who  are  endued  with  it.  In  this  second 
clause,  the  Prophet  confirms  what  we  have  already  said,  that 
God's  wisdom  is  not  shrouded  in  darkness,  but  is  manifested 
to  us,  as  he  daily  gives  us  sure  and  remarkable  proofs  of 
this.  Meanwliile  he  here  corrects  the  ingratitude  of  men 
who  assume  to  themselves  the  praise  of  their  own  excellen- 
cies which  spring  from  God,  and  thus  become  almost  sacri- 
legious. Daniel,  therefore,  asserts  that  men  have  no  wisdom 
but  what  springs  from  God.  Men  are,  indeed,  clever  and 
intelligent,  but  the  question  arises,  whether  it  springs  from 
themselves  ?  He  also  shews  us  how  mankind  are  to  be 
blamed  in  claiming  anything  as  their  own,  since  they  have 
really  nothing  belonging  to  them,  however  they  may  be 
wrapt  in  admiration  of  themselves.     Who  then  will  boast 


CFIAP.II.  22.  COMMENTARIES  ON  DANIEL.  147 

of  becoming  wise  by  his  own  innate  strength  ?  Has  he 
originated  the  intellect  with  which  he  is  endowed  ?  Be- 
cause Grod  is  the  sole  author  of  wisdom  and  knowledge,  the 
gifts  by  which  he  has  adorned  men  ought  not  to  obscure  his 
glory,  but  rather  to  illustrate  it.     He  afterwards  adds — 

22.  He  revealeth  the  deep  and  secret  22.  Ipse  patefecit  profunda  et 
things  :  he  knoweth  what  is  in  the  dark-  abscondita :  cognoscit  qiiod  in  te- 
ness,  and  the  light  dwelleth  with  him.         nebris,^  et  lux  cum  eo  habitat. ^ 

He  pursues  the  same  sentiment,  and  confirms  it, — that  all 
mortals  receive  from  God's  Spirit  whatever  intelligence  and 
light  they  enjoy ;  but  he  proceeds  a  step  further  in  this 
verse  than  in  the  last.  He  had  said  generally,  that  men  re- 
ceive wisdom  and  understanding  by  God's  good  will ;  but 
here  he  speaks  specially  ;  for  when  a  man's  understanding 
is  rare  and  unusual,  there  God's  gift  shines  forth  more 
clearly  ;  as  if  he  had  said — God  not  only  distributes  to  every 
one  according  to  the  measure  of  his  own  liberality,  whatever 
acuteness  and  ingenuity  they  possess,  but  he  adorns  some 
with  such  intelligence  that  they  appear  as  his  interpreters. 
He  speaks,  therefore,  here,  specially  of  the  gift  of  prophecy  ; 
as  if  he  had  said,  God's  goodness  is  conspicuous,  not  only  in 
the  ordinary  prudence  of  mankind,  for  no  one  is  so  made  as 
to  be  unable  to  discover  between  justice  and  injustice,  and 
to  form  some  plan  for  regulating  his  life ;  but  in  Prophets 
there  is  something  extraordinary,  which  renders  God's  wis- 
dom more  surprising.  Whence,  then,  do  Prophets  obtain  the 
power  of  prophesying  concerning  hidden  events,  and  pene- 
trating above  the  heavens,  and  surpassing  all  bounds  ?  Is 
this  common  to  all  men  ?  Surely  this  far  exceeds  the  ordi- 
nary ability  of  man,  while  the  Prophet  here  teaches  that 
God's  beneficence  and  power  deserve  more  praise,  because 
he  7'eveals  hidden  and  secret  things;  and  in  this  sense  he 
adds — light  dwells  luitli  God  ;  as  if  he  had  said, — God 
difters  very  much  from  us,  since  we  are  involved  in  many 
clouds  and  mists ;  but  to  God  all  things  are  clear  ;  he  has 
no  occasion  to  hesitate,  or  inquire,  and  has  no  need  to  be 
hindered  through  ignorance.  Now,  we  fully  understand  the 
Prophet's  meaning. 

*  Lies  hid. — Calvin.  '  Or,  in  his  power.     Calvin. 


148  COMMENTARIES  ON  DANIEL.  LECT.  VI.L 

Let  us  learn  from  tliis  passage  to  attribute  to  God  that 
praise  which  the  greater  part  of  the  world  claims  to  itself  with 
sacrilegious  audacity,  though  God  shews  it  to  belong  to  him- 
self Whatever  understanding  or  judgment  we  may  possess, 
Ave  should  remember  that  it  was  first  received  from  God. 
Hence,  also,  if  we  have  but  a  small  portion  of  common  sense, 
we  are  still  equally  indebted  to  God,  for  we  should  be  like 
stocks  or  stones  unless  by  his  secret  instinct  he  endued  us 
with  understanding.  But  if  any  one  excels  others,  and  ob- 
tains the  adminition  of  all  men,  he  ought  still  modestly  to 
submit  himself  to  God,  and  acknowledge  himself  the  more 
bound  to  him,  because  he  has  received  more  than  others. 
For  who  knows  himself  fully  but  God  ?  The  more,  therefore, 
he  excels  in  understanding,  the  more  he  will  lay  aside  all 
claims  of  his  own,  and  extol  the  beneficence  of  God.  Third- 
ly, let  us  learn  that  the  understanding  of  spiritual  things  is 
a  rare  and  singular  gift  of  the  Holy  Spirit,  in  which  God's 
power  shines  forth  conspicuously.  Let  us  guard  against 
that  diabolical  pride  by  which  we  see  almost  the  whole 
world  to  be  swollen  and  intoxicated.  And  in  this  respect 
we  should  chiefly  glorify  God,  as  he  has  not  only  adorned 
us  with  ordinary  foresight,  enabling  us  to  discern  between 
good  and  evil,  but  raised  us  above  the  ordinary  level  of 
human  nature,  and  so  enlightened  us  that  we  can  understand 
things  far  exceeding  our  capacities.  When  Daniel  pronounces 
light  to  he  with  Ood,  we  must  supply  a  tacit  antithesis  ;  since 
he  indicates,  as  I  have  already  said,  that  men  are  surrounded 
by  thick  darkness,  and  grope  about  in  obscurity.  The  habi- 
tation of  men  is  here  obliquclj^  contrasted  with  the  sanctu- 
ary of  God  ;  as  if  the  Prophet  had  said,  there  is  no  pure  and 
perfect  light  but  in  God  alone.  Hence,  when  we  remain  in 
our  natural  state,  we  must  necessarily  wander  in  darkness, 
or  at  least  be  obscured  by  many  clouds.  These  words  natu- 
rally lead  us  not  to  rest  satisfied  in  our  own  position,  but  to 
seek  from  God  that  light  in  which  he  only  dwells.  Meanwhile, 
we  should  remember  how  God  dwells  in  light  unapproachable, 
(1  Tim.  vi.  ]G,)  unless  he  deigns  to  stretch  forth  his  hand 
to  us.  Hence,  if  we  desire  to  become  partakers  of  this  divine 
light,  let  us  be  on  our  guard  against  audacity,  and  mind- 


CHAP.  II.  23.  COMMENTARIES  ON  DANIEL.  149 

ful  of  our  ignorance  ;  let  us  seek  GocVs  illumiucation.     Thus 

his  light  will  not  be  inaccessible  to  us,  when,  by  his  Spirit, 

he   shall   conduct   us   beyond   the   skies.       He   afterwards 

adds — 

23.  I  thank  thee,  and  praise  thee,  0         23.  Tibi  confiteor,  Deus  patrura 

thou  God  of  my  fathers,  who  hast  given  meorum  et  laudo  ego,'  qui  dedisti 

me  wisdom  and  might,  and  hast  made  mihi  sapientiam  et  robur,  et  nunc 

known  unto  me  now  what  we  desired  notificasti  mihi  quse  postulaviraus 

of  thee:  for  thou  hast  now  made  known  abs  te  ;  qui  negotium^  regis  pate- 

unto  us  the  king's  matter.  fecisti  nobis. 

Daniel  turns  his  discourse  to  God.  /  confess  to  thee,  says 
he,  0  God  of  my  fathers,  and  praise  thee.  Here  he  more 
openly  distinguishes  the  God  of  the  Israelites  from  all  the 
fictions  of  the  nations.  Nor  does  he  use  this  epithet  in 
vain,  when  he  praises  the  God  of  his  fathers  ;  for  he  wishes 
to  reduce  to  nothing  all  the  fabrications  of  the  Gentiles  con- 
cerning a  multitude  of  deities.  Daniel  rejects  this  as  a 
vain  and  foolish  thing,  and  shews  how  the  God  of  Israel 
alone  is  worthy  of  praise.  But  he  does  not  found  the  glory 
of  God  on  the  authority  of  their  fathers,  as  the  Papists, 
when  they  wish  to  ascribe  the  supreme  power  to  either 
George,  or  Catharine,  or  any  others,  count  u-p  the  number  of 
ages  during  which  the  error  has  prevailed.  Thus  they  wish 
whatever  the  consent  of  mankind  has  apj)roved  to  be  received 
as  oracular.  But  if  religion  depended  on  the  common  consent 
of  mankind,  where  would  be  its  stability?  We  know  nothing 
vainer  than  the  minds  of  men.  If  man  is  weighed,  saj's  the 
Prophet,  with  vanity  in  a  balance,  vanity  itself  will  prepon- 
derate. (Psalm  Ixii.  9.)  Nothing,  therefore,  is  more  fool- 
ish than  this  principle  of  this  king, — what  has  prevailed  by 
the  consent  of  many  ages  must  be  religiously  true.  But  here 
Daniel  partially  commends  the  God  of  their  fath  rs,  as  their 
fathers  were  the  sons  of  God.  For  that  sacreJ  adoption 
prevailed  among  the  Jews,  by  which  God  chose  Abraham 
and  his  whole  family  for  himself.  Daniel,  therefore,  here 
does  not  extol  the  persons  of  men,  as  if  they  either  could  or 
ought  to  add  anything  they  pleased  to  God  ;  but  this  is  the 
reason  why  he  says,  the  God  of  Israel  is  the  God  of  their  fa- 
thers, since  he  Avas  of  that  race  which  the  Almighty  had 

'  And  I  also  praise  thee. — Calvin.  ^  Or,  question. — Calvin. 


150  COMMENTARIES  ON  DANIEL.  LECT.  VII. 

adopted.  On  the  whole,  he  so  opposes  the  God  of  Israel  to 
all  the  idols  of  the  Gentiles,  that  the  mark  of  separation  is 
in  the  covenant  itself,  and  in  the  celestial  doctrine  by  which 
lie  revealed  himself  to  the  sacred  fathers.  For  while  tlie 
Gentiles  have  no  certain  vision,  and  follow  only  their  own 
dreams,  Daniel  here  deservedly  sets  forth  the  God  of  their 
fathers. 

He  afterwards  adds,  because  thou  hast  given  me  wisdom 
and  strength.  As  far  as  relates  to  wisdom,  the  reason  is 
clear  enough  why  Daniel  thanks  God,  since  he  had  ohtained, 
as  he  soon  afterwards  says,  the  revelation  of  the  dream. 
He  had  also  formerly  been  endued  with  the  prophetic  spirit 
and  with  visions,  as  he  related  in  the  first  chaj)ter,  (ver.  1 7.) 
We  may  here  inquire  what  he  means  by  strength  ?  He  was 
not  remarkable  for  his  honour  among  men,  nor  was  he  ever  a 
commander  in  military  affairs,  and  lie  had  no  superior  gift 
of  magnificent  power  to  cause  him  to  return  thanks  to  God. 
But  Daniel  regards  this  as  the  principal  point,  that  the  God 
of  Israel  was  then  acknowledged  as  the  true  and  only  God  ; 
because,  whatever  wisdom  and  virtue  exists  in  the  world, 
it  flows  from  him  as  its  only  source.  For  this  reason  he 
speaks  of  himself  as  well  as  of  all  others,  as  if  he  had  said 
— If  I  have  any  strength  or  understanding,  I  ascribe  it  all 
to  thee  ;  it  is  thine  entirely.  And,  truly,  though  Daniel 
was  neither  a  king  nor  a  prefect,  yet  that  unconquered  great- 
ness of  mind  which  w^e  have  seen  was  not  to  be  esteemed  as 
without  value.  Hence  he  very  properly  acknowledges  some- 
thing of  this  kind  to  have  been  conferred  ui^on  him  by 
heaven.  Lastl}'',  his  intention  is  to  debase  himself  and  to 
attribute  to  God  his  own ;  but  he  speaks  concisely,  as  we 
have  said,  since  under  the  phrases'"  power"  and  "  Avisdom" 
he  had  jireviously  embraced  the  proof  of  his  divinity.  He 
afterwards  adds,  Thoii  hast  revealed  to  me  what  we  demanded 
of  thee ;  thou  hast  made  known  to  us  the  king's  inquiry. 
There  seems  here  a  slight  discrepancy,  as  lie  praises  God 
for  granting  him  a  revelation  of  the  dream,  and  then  unites 
others  to  himself.  Yet  the  revelation  was  not  common  to 
them,  but  peculiar  to  himself.  The  solution  is  easy  ;  for 
he  first  expresses  that  this  was  given  to  himself  specially, 


CHAP.  11.23.  COMMENTARIES  ON  DANIEL.  151 

that  he  might  know  the  king's  dream  and  understand  its 
interpretation.  When  he  has  confessed  this,  he  extends  tlie 
benefit  to  his  companions,  and  deservedly  so ;  because 
though  they  did  not  yet  understand  what  God  liad  conferred 
upon  Daniel,  yet  he  had  obtained  this  in  their  favour, — 
they  were  all  snatched  from  death,  and  all  their  prayers 
attended  to.  And  this  availed  very  much  for  the  con- 
firmation of  their  faith,  as  it  assured  them  they  had  not 
prayed  in  vain.  For  we  said  that  there  was  no  ambition 
in  their  2:)raycrs,  as  if  any  one  desired  any  peculiar  gift  by 
which  he  might  acquire  honour  and  estimation  for  himself 
in  the  M^orld.  Nothing  of  the  kind.  It  was  enough  for 
them  to  sliew  forth  God's  name  among  unbelievers ;  be- 
cause by  his  kindness,  they  had  been  delivered  from  death. 
Hence  Daniel  very  properly  says,  the  king's  dream  was  made 
known  to  him  with  its  interpretation  ;  and  this  lie  will  after- 
wards transfer  to  his  companions. 

PRAYER. 

Grant,  Almighty  God,  since  we  have  so  many  testimonies  to  thy 
glory  daily  before  our  eyes,  though  we  seem  so  blind  as  to  shut 
out  all  the  light  by  our  ingratitude ;  grant,  I  pray,  that  we  may 
at  length  learn  to  open  our  eyes ;  yea,  do  thou  open  them  by  thy 
Spirit.  May  we  reflect  on  the  number,  magnitude,  and  import- 
ance of  thy  benefits  towards  us  ;  and  while  thou  dost  set  before 
us  the  proof  of  thy  eternal  divinity,  grant  that  we  may  become 
proficient  in  this  school  of  piety.  May  Ave  learn  to  ascribe  to  thee 
the  praise  of  all  virtues,  till  nothing  remains  but  to  extol  thee 
alone.  And  the  more  thou  deignest  to  declare  thyself  liberal 
towards  us,  may  we  the  more  ardently  desire  to  worship  thee. 
May  Ave  devote  ourseh'es  to  thee  without  reserving  the  slightest 
self-praise,  but  caring  for  this  only,  that  thy  glory  may  remain 
and  shine  forth  throughout  all  the  Avorld,  through  Christ  our 
Lord. — Amen. 


24.  Therefore  Daniel  went  in  unto  24.  Itaque  ingressus  est  Daniel 
Arioch,  Avhom  the  king  had  ordained  ad  Arioch,  quern  prefecerat  rex 
to  destroy  the  Avise  men  of  Babylon  :     ad  perdendum^   sapiectes  Baby- 

^  To  slay. — Calvin. 


152  COMMENTAEIES  ON  DANIEL.  LECT.  VIII. 

he  went   and   said   thus   unto   him,  lonis:  veait  ergo,   et  sic  loquii- 

Destroy  not  the  wise  men  of  Baby-  tus  est  ei,   Sapientes    Babylonis 

Ion :   bring  me  in  before  the  king,  ne  perdas :   introduc  me  ad  re- 

and  I  will  shew  unto   the  king  the  gem  et  interpretationem  regi  in- 

interpretation.  dicabo. 

Before  Daniel  sent  his  message  to  the  king,  as  we  saw 
yesterday,  he  discharged  the  duty  of  piety  as  he  ought,  for 
he  testified  his  gratitude  to  God  for  revealing  the  secret. 
But  lie  now  says,  that  he  came  to  Arioch,  who  had  been  sent 
by  the  king  to  slay  the  Magi,  and  asked  him  not  to  kill  them, 
for  he  had  a  revelation  ;  of  which  we  shall  afterwards  treat. 
Here  we  must  notice  that  some  of  the  Magi  were  slain,  as  I 
have  said.  For  after  Arioch  had  received  the  king's  man- 
date, he  would  never  have  dared  to  delay  it  even  a  few  days; 
but  a  delay  occurred  after  Daniel  had  requested  a  short 
space  of  time  to  be  afforded  him.  Then  Arioch  relaxed  from 
the  severity  of  the  king's  order  against  the  Magi ;  and  now 
Daniel  asks  him  to  spare  the  remainder.  He  seems,  indeed, 
to  have  done  this  with  little  judgment,  because  we  ought  to 
desire  the  utter  abolition  of  magical  arts,  for  we  saw  before 
that  they  were  diabolical  sorceries.  It  may  be  answered 
thus, — although  Daniel,  saw  many  faults  and  corruptions  in 
the  Magi  and  their  art,  or  science,  or  false  j)retensions  to 
knowledge,  yet,  since  the  principles  were  true,  he  was  un- 
willing to  allow  what  had  proceeded  from  God  to  be  blotted 
out.  But  it  seems  to  me  that  Daniel's  object  was  somewhat 
different,  for  although  the  Magi  might  have  been  utterly 
destroyed  without  the  slightest  difficulty,  yet  he  looks  rather 
to  the  cause,  and  therefore  wished  the  persons  to  be  spared. 
It  will  often  happen  that  wicked  men  are  called  in  question 
as  well  as  those  who  have  deserved  a  tenfold  death;  but  if 
they  are  not  punished  for  any  just  reason,  we  ought  to  spare 
their  persons,  not  through  their  worthiness,  but  tln'ough  our 
own  habitual  sense  of  equity  and  rectitude.  It  is  therefore 
probable  that  Daniel,  wlien  he  saw  the  king's  command  con- 
cerning the  slaughter  of  the  Magi  to  be  so  tyrannical,  went 
out  to  meet  him,  lest  they  should  all  be  slain  with  savage 
and  cruel  violence,  without  the  slightest  reason.  I  there- 
fore think  that  Daniel  spared  the  Magi,  but  not  through 
any  personal  regard  ;  he  wished  them  to  be  safe,  but  for 


CHAP.  II.  25.  COMMENTARIES  ON  DANIEL.  153 

another  purpose,  namely,  to  await  their  punishment  from 

God.    Their  iniquity  was  not  yet  ripe  for  destruction  through 

the  indignation  of  the  Icing.    It  is  not  surprising,  then,  that 

Daniel  wished,  as  far  as  possible,  to  hinder  this  cruelty.     It 

afterwards  follows, — 

25.  Then  Ariocli brought  in  Daniel  25.  Tunc  Arioeli  cum  festinatione 

before  the  king  in  haste,  and  said  introduxit  Danielem  ad  regem,   et 

thus  unto  him,  I  have  found  a  man  sic   locutus    est    ei,    Inveni    virum 

of  the  captives  of  Judah  that  will  ex  filiis  captivitatis  Jehudah,   qui 

make  known  unto  the  king  the  in-  interpretationem    regi    notam    fa- 

terpretation.  ciet. 

It  may  here  be  a  question,  in  what  sense  Arioch  speaks  of 
bringing  Daniel  before  the  king,  as  if  it  were  something  new. 
For  Daniel  had  already  requested  from  the  king  time  for 
prayer,  as  we  have  seen.  Why  then  does  Arioch  now  boast 
of  having  found  a  man  of  the  captives  of  Judah,  as  if  he 
were  speaking  of  an  obscure  and  unknown  person  ?  But 
very  probably  Daniel  requested  the  time  for  prayer  from 
Arioch,  since  we  learn  from  history  how  difficult  it  was  to 
approach  those  kings  ;  for  they  thought  it  a  profanation  of 
their  majesty  to  be  polite  and  humane.  The  conjecture, 
therefore,  is  probable,  that  Arioch  was  the  channel  through 
whom  the  king  granted  the  time  to  Daniel ;  or,  we  may  sup- 
pose the  words  of  Arioch  are  not  simply  related,  but  that 
Daniel  shews  the  great  boasting  of  courtiers,  who  always 
praise  their  own  good  offices,  and  adorn  them  with  the 
splendour  of  words.  Hence  Arioch  reminds  the  king  how 
he  had  met  with  Daniel,  and  had  at  length  obtained  what 
the  king  very  urgently  desired.  I  do  not  therefore  dwell 
longer  on  this,  since  either  Arioch  then  explained  more 
clearly  to  the  king  that  Daniel  could  interpret  his  dream  ; 
or  he  joined  what  had  formerly  been  done ;  or  else  Daniel 
had  obtained  this  before  ;  or  he  had  begged  of  the  king  thai 
some  time  should  be  given  to  Daniel.  He  puts  sons  of  trans- 
migration, or  captivity,  a  usual  scriptural  phrase  for  cap- 
tives, although  this  noun  is  collective.     It  now  follows, — 

2G.  The  king   answered   and   said  26.    Respondit    rex,    et   dixit 

to   Daniel,  whose   name   was   Belte-  Danieli  cujus   nomen    erat    Bal- 

shazzar,    Art     thou    able    to    make  tesazzar,  Estne   tihi    facultas  ad 

knoAvn  unto  me  the  dream  which  I  notificandum^      mihi      somnium 

*  To  declare. — Calvin. 


154  COMMENTARIES  ON  DANIEL,  LECT.  VIII. 

have    seen,    and    the     interpretation     quod    vidi,    et    interpretationem 
thereof?  ejus? 

The  king  uses  these  words  through  liis  despair  of  an 
interpretation,  since  he  perceived  all  the  Magi  in  this 
resj)ect  without  judgment  and  understanding ;  for  he  was 
at  first  persuaded  that  the  Magi  alone  were  the  possessors  of 
wisdom.  Since  he  had  asked  tlicni  in  vain,  the  error  with 
which  he  was  imbued,  as  I  have  said,  prevented  him  from 
hoping  for  anything  better  elsewhere.  Through  surprise, 
then,  he  here  inquires,  as  if  the  thing  were  impossible, 
Have  you  that  power  ?  There  is  no  doubt  that  God  drew 
this  interrogation  from  the  j^roud  king  to  render  his  grace  in 
Daniel  more  illustrious.  The  less  hope  there  was  in  the 
king  himself,  the  more  there  was  in  the  revelation  of  both 
dignity  and  reverence,  as  we  shall  afterwards  see ;  for  the 
king  was  astonished,  and  fell  prostrate  through  stupor  upon 
the  earth  before  a  captive  !  This  is  the  reason  why  Daniel 
relates  the  use  of  this  interrogation  by  the  king.  It  now 
follows, — 

27.  Daniel  answered  in  the  presence  27.  Respondit  Daniel  regi, 
of  the  king,  and  said,  The  secret  which  et  dixit,  Arcanum  quod  rex 
the  king  hath  demanded  cannot  the  wise  postulat  sapientes,  magi,  astro- 
men,  the  astrologers,  tlie  magicians,  the  logi,  genethliasi  non  possunt 
soothsayers,  shew  vmto  the  king  ;  indicare  regi. 

28.  But  there  is  a  God  in  heaven  that  28.  Sed  est  Deus  in  coslis, 
revealeth  secrets,  and  maketh  known  to  qui  revelat  arcana ;  et  indicavit 
the  king  Nehuchadnezzar  what  shall  he  regi  Nebuchadnezzar  quid  fu- 
in  the  latter  days.  Thy  dream,  and  the  turuni  sit  in  fine'  dierum :  som- 
visions  of  thy  head  upon  thy  bed,  are  nium  tuuni,  et  visio  capitis  tui 
these.                                          -  super  lectum  tuum,  hsec  est. 

First,  with  respect  to  these  names  we  need  not  trouble 
ourselves  much,  since  even  the  Jews  themselves  are  com- 
pelled to  guess  at  them.  They  are  very  bold  in  their  defini- 
tions and  rash  in  their  affirmations,  and  yet  they  cannot 
clearly  distinguish  how  one  kind  of  wise  man  differred  from 
the  others  ;  hence  it  is  sufficient  for  us  to  hold  that  the 
discourse  now  concerns  those  then  esteemed  "  wise  men," 
under  the  various  designations  of  Magi,  Soothsayers,  and 
Astrologers.  Now,  as  to  Daniel's  answer.  He  says  it  was 
not  surprising  that  the  king  did  not  find  what  he  hoped  for 
among  the  Magi,  since  God  had  breathed  into  him  this  dream 
'  In  the  extremity. — Calvin. 


CHAP.  11.  27,  28.        COMMENTARIES  ON  DANIEL.  155 

beyond  the  comprehension  of  human  intellect.  I  know  not 
whether  those  interpreters  are  right  who  think  magical 
arts  liere  simply  condemned  ;  for  I  rather  think  a  com- 
parison is  instituted  between  the  king's  dream  and  the 
substance  of  the  science  of  the  Magi.  I  always  exclude 
superstitions  by  which  they  vitiated  true  and  genuine  science. 
But  as  far  as  the  princii)les  arc  concerned,  we  cannot  pre- 
cisely condemn  astronomy  and  whatever  belongs  to  the 
consideration  of  the  order  of  nature.  This  appears  to  me 
the  whole  intention, — the  king's  dream  was  not  subjected 
to  human  knowledge,  for  mortals  have  no  such  natural  skill 
as  to  be  able  to  comprehend  the  meaning  of  the  dream,  and 
God  manifests  those  secrets  which  need  the  peculiar  revela- 
tion of  the  Spirit.  When  Daniel  says  the  Magi,  Astrologers, 
and  the  rest  cannot  exjDlain  to  the  king  his  dream,  and 
are  not  suitable  interpreters  of  it,  the  true  reason  is,  because 
the  dream  was  not  natural  and  had  nothing  in  common  with 
human  conjectures,  but  was  the  peculiar  revelation  of  the 
Spirit.  As  when  Paul  disputes  concerning  the  GosjdcI,  he 
collects  into  order  every  kind  of  intelligence  among  men, 
because  those  who  are  endued  with  any  remarkable  acute- 
ness  or  ability  think  they  can  accomplish  anything.  But 
the  doctrine  of  the  Gospel  is  a  heavenly  mystery  (J  Cor.  ii.  14) 
which  cannot  be  comprehended  by  the  most  learned  and 
talented  among  men.  The  real  sense  of  Daniel's  words  is 
this, — the  Magi,  Astrologers,  and  Soothsayers  had  no  power 
of  expounding  the  king's  dream,  since  it  was  neither  natural 
nor  human. 

This  is  clearly  evident  from  the  context,  because  he  adds, 
there  is  a  God  in  heaven  who  reveals  secrets.  For  I  take  D'l^, 
herem,  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,  there- 
fore, says  that  the  matter  requires  the  singular  gift  of  the 
Holy  Spirit.  The  same  God  also  who  revealed  the  king's 
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 


156  COMMENTARIES  ON  DANIEL.  LECT.  VIII. 

and  sloth  ? — that  some  become  proficients  in  Imman  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  geneially  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's  dream,  since  the  Almiglity  had  raised 
King  Nebuchadnezzar  above  the  common  level  for  the  pur- 
pose 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's  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  "  ex- 
tremity." Interpreters  think  this  ought  to  be  referred  to 
the  advent  of  Christ ;  but  they  do  not  exj^lain  why  this 
word  signifies  Christ's  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  per- 
fection of  all  things,  we  are  said  to  be  "  in  the  last  days." 
Daniel  compares  the  whole  period  preceding  Christ's  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's  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 


CHAP.  II.  29.  COMMENTARIES  ON  DANIEL.  157 

couch.  It  may  seem  absurd  for  Daniel  here  to  profess  to 
explain  to  the  king-  the  nature  of  his  dream  and  its  interpre- 
tation, 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's  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  con- 
cerning hidden  events.      It  now  follows, — 

29.  (As  for  thee,  O  king,  thy  thoughts  29.  Tibi,  rex,  cogitationes  tuse 

came  into  <%  mine?  upon  thy  bed  what  super  lectum  tuum  ascenderunt, 

should  come  to  pass  hereafter ;  and  he  quid  futurum  csset  posthac  ;  et 

that  revealeth   secrets  maketh  known  qui  revelat  arcana  exposuit  tibi 

to  thee  what  shall  come  to  pass.  quid  futurum  asset. 

He  again  confirms  what  I  have  just  touched  upon,  for  he 
wished  to  impress  this  upon  the  king's  mind — that  God  was 
the  author  of  the  dream,  to  induce  the  king  to  prepare  for 
its  interpretation  with  becoming  sobriety,  modesty,  and  do- 
cility. For  unless  he  had  been  seriously  affected,  he  would 
have  despised  Daniel's  interpretation  ;  just  as  we  see  men 
fail  to  profit  through  their  own  pride  or  carelessness  -even 
when  God  addresses  them  familiarly.  Hence  we  must  ob- 
serve this  order,  and  be  fully  prepared  to  listen  to  God, 
and  learn  to  put  a  bridle  upon  ourselves  on  hearing  his 
sacred  name,  never  rejecting  whatever  he  proposes  to  us, 
but  treating  it  with  proper  gravity.  This  is  the  true 
reason  why  Daniel  repeats  again  that  King  Nebuchadnezzar 


158  COMMENTARIES  ON  DANIEL.  LECT.  VIII. 

was  divinely  instructed  in  future  events.  He  says,  in  the 
first  clause,  The  king's  thoughts  ascended, — the  phrase  is 
Hebrew  and  Chaldee.  Thousrhts  are  said  to  ascend  when 
they  are  revolved  in  the  brain  or  head,  as  we  formerly  saw — 
this  vision  was  in  thy  head  ;  since  the  seat  of  the  reasoning 
faculty  is  in  the  head.  Daniel  therefore  aserts  the  king  to 
be  anxious  about  futurity,  as  the  greatest  monarchs  think 
of  what  shall  happen  after  their  death,  and  every  one 
dreams  about  enjoying  the  empire  of  the  whole  world.  So 
King  Nebuchadnezzar  was  very  probably  indulging  these 
thoughts.  But  it  follows  immediately,  that  his  thoughts 
could  not  profit  him  unless  God  unveiled  the  future,  because 
it  was  his  peculiar  office,  says  the  Prophet,  to  reveal  secrets. 
Here  we  see  clearly  how  vainly  men  disturb  themselves 
when  they  turn  over  and  over  again  subjects  which  surpass 
their  abilities.  King  Nebuchadnezzar  might  have  fatigued 
himself  for  a  long  time  without  profit  if  he  had  not  been  in- 
structed by  the  oracle.  Hence  there  is  weight  in  these 
words — He  who  reveals  secrets  has  explained  to  the  king  ivhat 
shall  hapjjen  ;  that  is,  thou  canst  not  understand  the  dream 
by  thine  own  thoughts,  but  God  has  deemed  thee  worthy  of 
this  peculiar  favour  when  he  svished  to  make  thee  conscious 
of  mysteries  which  had  been  otherwise  altogether  hidden 
from  thee,  for  thou  couldst  never  have  penetrated  to  such  a 
depth. 

He  afterwards  adds — 

30.  But  as  for  me,  this  secret  is  not  30.  Et  ego,i  non  in  sapientia 
revealed  to  me  for  any  wisdom  that  I  qua?  sit  in  me  prte  cunctis  vi- 
have  more  than  any  living,  but  for  their  ventibus,  arcanum  hoc  pate- 
sakes  that  shall  make  known  the  inter-  factum  est  mihi ;-  sed  ut  inter- 
pretation to  the  king,  and  that  thou  pretationem  regi  exponerem, 
mightest  know  the  thoughts  of  thy  et  cogitationes  cordis  tui  cog- 
heart.)  nosceres. 

Here  Daniel  meets  an  objection  which  Nebuchadnezzar 
might  make, — If  God  alone  can  reveal  secrets,  how,  I  pray 
thee,  canst  thou,  a  mere  mortal,  do  it  ?  Daniel  anticipates 
this,  and  transfers  the  whole  glory  to  God,  and  ingenuously 

*  That  is,  to  me. — Calvin. 

'^  The  repetition  is  superfluous,  but  it  does  not  obscure  the  sense. — 
Calvin. 


CHAP.  II.  30.  COMMENTAEIES  ON  DANIEL.  159 

confesses  that  he  has  no  interpretation  of  his  own  to  offer, 
but  represents  himself  as  led  forward  by  God's  hand  to  be 
its  interpreter ;  and  as  having  nothing  by  his  own  natural 
talents,  but  acting  as  God  pleased  to  appoint  him  his  ser- 
vant for  this  office,  and  as  using  his  assistance.  This  secret, 
then,  says  he,  has  been  made  known  to  me.  By  these  words 
he  sufficiently  declares,  how  his  undertaking  to  interpret  the 
dream  was  God's  peculiar  gift.  But  he  more  clearly  ex- 
presses this  gift  to  be  supernatural,  as  it  is  called,  by  saying, 
not  in  the  wisdom  which  belongs  to  me.  For  if  Daniel  had 
surpassed  the  whole  world  in  intelligence,  yet  he  could 
never  divine  what  the  king  of  Babylon  had  dreamt  !  lie 
excelled,  indeed,  in  superior  abilities  and  learning,  and  was 
endowed,  as  we  have  said,  with  remarkable  gifts ;  yet  he 
could  never  have  obtained  this  j)Ower  which  he  acquired 
from  God  through  pi'ayer,  (I  repeat  it  again,)  through  his 
own  study  or  industry,  or  any  human  exertions. 

We  observe  how  Daniel  here  carefully  excludes,-  not 
only  what  men  foolishly  claim  as  their  own,  but  also  what 
God  naturally  confers  ;  since  we  know  the  profane  to  be 
endowed  with  singular  talents,  and  other  eminent  faculties  ; 
and  these  are  called  natural,  since  God  desires  his  gracious 
gifts  to  shine  forth  in  the  human  race  by  such  examples  as 
these.  But  while  Daniel  acknowledges  himself  endowed 
with  no  common  powers,  through  the  good  pleasure  and  dis- 
cipline of  God,  though  he  confesses  this,  I  say,  yet  he  places 
this  revelation  on  a  higher  footing.  We  observe  also  how 
the  gifts  of  the  Spirit  mutually  differ,  because  Daniel 
acted  in  a  kind  of  twofold  capacity  with  regard  to  the  en- 
dowments with  which  it  pleased  God  to  adorn  him.  First 
of  all,  he  made  rapid  progress  in  all  sciences,  and  flour- 
ished much  in  intellectual  quickness,  and  we  have  already 
clearly  shewn  this  to  be  owing  to  the  mere  liberality  of  God. 
This  liberality  puts  all  things  in  their  proper  order,  while  it 
shews  God's  singular  favour  in  the  explanation  of  the 
dream. 

This  secret,  then,  was  not  made  known  to  me  on  account  of 
any  wisdom  in  me  beyond  the  7'est  of  mankind.  Daniel  does 
not  affirm  himself  to  be  superior  to  all  men  in  wisdom,  as 


160  COMMENTARIES  ON  DANIEL.  LECT.  VIII. 

some  falsely  twist  these  words,  but  lie  leaves  this  in  doubt 
by  saying,  This  ought  not  to  be  ascribed  to  wisdom,  for  if  I 
were  the  acutest  of  all  men,  all  my  shrewdness  would  avail 
me  nothing  ;  and,  again,  if  I  were  the  rudest  idiot,  still  it  is 
God  who  uses  me  as  his  servant  in  interpreting  the  dream 
to  you.  You  must  not,  therefore,  expect  anything  human 
from  me,  but  you  must  receive  what  I  say  to  you,  because  I 
am  the  instrument  of  God's  Spirit,  just  as  if  I  had  come 
down  from  heaven.  This  is  the  simple  sense  of  the  words. 
Hence  we  may  learn  to  ascribe  the  praise  to  God  alone,  to 
whom  it  is  due  ;  for  it  is  his  peculiar  office  to  illuminate  our 
minds,  so  that  we  may  comprehend  heavenly  mysteries.  For 
although  we  are  naturally  endued  with  the  greatest  acute- 
ness,  which  is  also  his  gift,  yet  v/e  may  call  it  a  limited  en- 
dowment, as  it  does  not  reach  to  the  heavens.  Let  us  learn, 
then,  to  leave  his  own  to  God,  as  we  are  admonished  by  this 
expression  of  Daniel. 

He  afterwards  adds.  But  that  I  may  make  known  to  the 
king  the  inter2Jretation,  and  thou  may  est  knoiu  the  thoughts  of 
thy  heart.  Daniel  uses  the  plural  number,  but  indefinitely ; 
as  if  he  had  said,  God  has  left  thee  indeed  hitherto  in  sus- 
pense ;  but  yet  he  did  not  inspire  thee  with  this  dream  in 
vain.  These  things,  therefore,  are  mutually  united,  namely, 
— God  has  revealed  to  thee  this  secret,  and  has  appointed 
me  his  interpreter.  Thus  we  perceive  Daniel's  meaning. 
For  Nebuchadnezzar  might  object.  Why  does  God  torment 
me  thus  ?  What  is  the  meaning  of  my  perplexity ; — first 
I  dream,  and  then  my  dream  escaj)es  me,  and  its  inter- 
pretation is  unknown  to  me  ?  Lest,  therefore,  Nebuchad- 
nezzar should  thus  argue  with  God,  Daniel  here  anticipates 
him,  and  shews  how  neither  the  dream  nor  the  vision  occur- 
red in  vain ;  but  God  now^  grants  what  was  there  want- 
ing, namely,  the  return  of  the  dream  to  Nebuchadnezzar's 
memory,  and  at  the  same  time  his  acknowledgment  of  its 
purport,  and  the  reason  of  its  being  sent  to  him. 


CHAP.  II.  31-35.        COMMENTARIES  ON  DANIEL.  161 


PRAYER. 

Grant,  Almighty  God,  since  thou  desirest  us  to  differ  from  the 
brutes,  and  hence  didst  impress  our  minds  with  the  light  of  in- 
tellect,— Grant,  I  pray  thee,  that  we  may  learn  to  acknowledge 
and  to  magnify  this  singular  favour,  and  may  we  exercise  our- 
selves in  the  knowledge  of  those  things  which  induce  us  to  rever- 
ence thy  sovereignty.  Besides  this,  may  we  distinguish  between 
that  common  sense  which  thou  hast  bestowed  upon  us,  and 
the  illumination  of  thy  Spirit,  and  the  gift  of  faith,  that  thou 
alone  mayest  be  glorified  by  our  being  grafted  by  faith  into  the 
body  of  thine  only-begotten  Son.  We  entreat  also  from  thee 
further  progress  and  increase  of  the  same  faith,  until  at  length 
thou  bring  us  to  the  full  manifestation  of  light.  Then,  being 
like  thee,  we  shall  behold  thy  glory  face  to  face,  and  enjoy  the 
same  in  Christ  our  Lord. — Amen. 


Hectare  Kintij. 

31.  Thou,  0  king,  sawest,  and  be-  31.  Tu  rex  videbas,  et  ecce 
hold  a  great  image.  This  great  imago  una  grandis,  imago  ilia  mag- 
image,  whose  brightness  was  excel-  na,  et  splendor  ejus'  pretiosus''  sta- 
lent,  stood  before  thee,  and  the  form  bat  coram  te,  et  species  ejus  terri- 
thereof  ivas  terrible.  bills. 

32.  This  image's  head  was  of  fine  32.  Hujus  imaginis  caput  ex  auro 
gold,  his  breast  and  his  arms  of  silver,  bono,^  pectus  ejus  et  brachia  ejus  ex 
his  belly  and  his  thighs  of  brass,  argento,  venter  ejus  et  femora  ejus 

ex  sere,  ces. 

33.  His  legs  of  iron,  his  feet  part  33.  Crura  ejus  ex  ferro,*  pedes  ejus 
of  iron  and  part  of  clay.  partim  ex  ferro,  et  partim  testa. 

34.  Thou  sawest  till  that  a  stone  34.  Videbas,  quousque  excisus 
was  cut  out  without  hands,  which  fuit  lapis,  qui  non  ex  manibus,^  et 
smote  the  image  upon  his  feet  that  percussit  imaginem  ad  pedes  qui 
were  of  iron  and  clay,  and  brake  erant  ex  ferro  et  testa,  et  contrivit 
them  to  pieces.  eos. 

35.  Then  was  the  iron,  the  clay,  35.  Tunc  contrita  sunt  simul  fer- 
the  brass,  the  silver,  and  the  gold,  rum,  testa,  ses,  argentuni,  et  aurum: 
broken  to  pieces  together,  and  be-  et  fuerunt  quasi  fj-.isquilife^  ex 
came  like  the  chafl"  of  the  summer  area  festivali :  et  absLulit  ea  ven- 
thrashing-floors  ;  and  the  wind  car-  tus,  et  non  inventus  est  locus  eorura; 
ried  them  away,  that  no  place  was  et  lapis  qui  percusserat  imaginem, 

'  Or,  appearance,  in  common  language — its  splendour,  therefore. — 
Calvm. 

^  Or,  excellent. — Calvin.  *  Pure  gold. — Calvin. 

*  Iron. — Calvin. 

''  Which  was  cut  out  without  human  hands. — Calvin. 

•  Or,  chaff. —  Calvin. 

VOL.  I.  L 


162  COMMENTARIES  ON  DANIEL.  LECT.IX. 

found  for  them :  and  the  stone  that     fuit  in  montem  magnum,  et  imple- 
smote   the   image   became  a  great     vit  totam  terram. 
mountain,  and  filled  the  whole  earth. 

Although  Daniel  here  records  the  dream,  and  does  not 
touch  on  its  interpretation,  yet  we  must  not  proceed  farther 
without  discoursing  on  the  matter  itself.  When  the  interpre- 
tation is  afterwards  added,  we  sliall  confirm  what  we  have  pre- 
viously said,  and  amplify  as  the  context  may  guide  us.  Here 
Daniel  records  how  Nebuchadnezzar  saw  an  image  consist- 
ing of  gold,  silver,  brass,  and  iron,  but  its  feet  were  mixed, 
partly  of  iron  and  partly  of  clay.  We  have  already  treated 
of  tlie  name  of  the  '"'  Vision,"  but  I  briefly  repeat  again, 
— king  Nebuchadnezzar  did  not  see  this  image  here  men- 
tioned, with  his  natural  eyes,  but  it  was  a  specimen  of  tlie 
revelation  which  he  knew  with  certainty  to  have  been 
divinely  offered  to  him.  Otherwise,  he  might  have  thrown 
off  all  care,  and  acted  as  he  jjleased  ;  but  God  held  him  down 
in  complete  torment,  until  Daniel  came  as  its  interpreter. 

Nebuchadnezzar  then  saw  an  image.  All  writers  endowed 
with  a  sound  judgment  and  candidly  desirous  of  explaining 
the  Prophet's  meaning,  understand  this,  without  controversy, 
of  the  Four  Monarchies,  following  each  other  in  succession. 
The  Jews,  when  pressed  by  this  interpretation,  confuse  the 
Turkish  with  the  Roman  empire,  but  their  ignorance  and 
unfairness  is  easily  proved.  For  when  they  wish  to  escape 
the  confession  of  Christ  having  been  exhibited  to  the  world, 
they  seek  stale  calumnies  which  do  not  require  refutation  ; 
but  still  something  must  afterwards  be  said  in  its  jiroper 
place.  My  assertion  is  jDorfectly  correct,  that  interpreters 
of  moderate  judgment  and  candour,  all  explain  the  passage 
of  the  Babylonian,  Persian,  Macedonia,n,  and  Roman  mo- 
narchies :  and  Daniel  himself  afterwards  shews  this  suffi- 
ciently by  his  own  words.  A  question,  however,  arises, 
why  God  rej)resented  these  four  monarchies  under  this 
image  ?  for  it  does  not  seem  to  correspond  throughout,  as 
the  Romans  had  nothing  in  common  with  the  Assyrians, 
History  lias  fully  informed  us  how  the  Modes  and  Persians 
succeeded  the  Chaldeans  ;  how  Babylon  Avas  besieged  by 
the  enemy  ;  and  how  Cyrus,  after  obtaining  the  victory, 


CHAP.  II.  S 1-35.        COMMENTARIES  ON  DANIEL.  1  b'S 

transferred  the  erajiire  to  the  Medes  and  Persians.  It 
may,  perhaps,  seem  absurd  that  one  image  only  should 
be  proposed.  But  it  is  probable — imj,  it  may  be  shewn — 
that  God  does  not  here  regard  any  agreement  between  these 
four  monarchies,  for  there  was  none  at  all,  but  the  state  of 
the  world  at  large.  God  therefore  wished,  under  this  figure, 
to  represent  the  future  condition  of  the  world  till  the  advent 
of  Christ.  This  is  the  reason  why  God  joined  these  four 
empires  together,  although  actually  different  ;  since  the 
second  sprang  from  the  destruction  of  the  first,  and  the  third 
from  that  of  the  second.  This  is  one  point,  and  we  may  now 
inquire,  secondly,  why  Daniel  calls  the  kingdom  of  Babylon 
by  the  honourable  term  golden.  For  we  know  the  extent  of 
its  tyranny  and  the  character  of  the  Assyrians,  and  their 
union  with  the  Chaldeans.  We  are  also  aware  of  the  de- 
struction of  Nineveh,  and  how  the  Chaldeans  made  Babylon 
their  capital  city,  to  preserve  the  seat  of  empire  among 
themselves.  If  we  consider  the  origin  of  that  monarchy,  we 
shall  surely  find  the  Assyrians  like  savage  beasts,  full  of 
avarice,  cruelty,  and  rapacity,  and  the  Chaldeans  superior  to 
all  these  vices.  Why,  then,  is  that  empire  called  the  head 
— and  why  a  golden  head  ? 

As  to  the  name,  "  head,"  since  that  monarchy  arose  first, 
there  is  nothing  surprising  in  Daniel's  assigning  the  highest 
place  to  it.  And  as  to  his  passing  by  Nineveh,  this  is  not 
surprising,  because  that  city  had  been  already  cut  off,  and  he 
is  now  treating  of  future  events.  The  Chaldean  empire, 
then,  was  first  in  the  order  of  time,  and  is  called  "golden" 
by  comparison  ;  because  the  world  grows  worse  as  it  becomes 
older ;  for  the  Persians  and  Medes  who  seized  upon  the 
whole  East  under  the  auspices  of  Cyrus,  were  worse  than  the 
Assyrians  and  Chaldeans.  So  profane  jioets  invented  fables 
about  The  Four  Ages,  the  Golden,  Silver,  Brazen,  and  Iron. 
They  do  not  mention  the  clay,  but  without  doubt  they 
received  this  tradition  from  Daniel.  If  any  one  object,  that 
Cyrus  excelled  in  the  noblest  qualities,  and  was  of  a  heroic 
disposition,  and  celebrated  by  historians  for  his  prudence 
and  perseverance,  and  other  endowments,  I  reply,  we  must 
not  look  liere  at  the  character  of  any  one  man,  but  at  the 


]64  COMMENTARIES  ON  DANIEL.  LECT.IX. 

continued  state  of  the  Persian  empire.  This  is  sufficiently 
probable  on  comparing  the  empire  of  the  Medes  and  Per- 
sians with  that  of  the  Babylonians,  which  is  called  "silver;'' 
since  their  morals  were  deteriorated,  as  we  have  already  said. 
Experience  also  demonstrates  how  the  world  always  degene- 
rates, and  inclines  by  degrees  to  vices  and  corruptions. 

Then  as  to  the  Macedonian  empire,  it  ought  not  to  seem 
absurd  to  find  it  compared  to  brass,  since  we  know  the 
cruelty  of  Alexander's  disposition.  It  is  frivolous  to  notice 
that  politeness  which  has  gained  him  favour  with  historians; 
since,  if  we  reflect  ujjon  his  natural  character,  he  surely 
breathed  cruelty  from  his  very  boyhood.  Do  we  not  discern 
in  him,  when  quite  a  boy,  envy  and  emulation  ?  When  he 
saw  his  father  victorious  in  war,  and  subduing  by  industry 
or  depraved  arts  the  cities  of  Greece,  he  wept  with  envy, 
because  his  father  left  him  nothing  to  conquer.  As  he 
manifested  such  pride  when  a  boy,  we  conclude  him  to  have 
been  more  cruel  than  humane.  And  with  what  purpose  and 
intention  did  he  undertake  the  expedition  by  which  he  be- 
came king  of  kings,  unless  through  being  discontented  not 
only  with  his  own  power,  but  witli  the  possession  of  the 
whole  world  ?  We  know  also  how  he  wej^t  when  he  heard 
from  that  imaginative  philosophy,  that  there  were  more 
worlds  than  this.  "  What,"  said  he,  "  I  do  not  possess  even 
one  world  I"  Since,  then,  one  world  did  not  suffice  for  a 
man  who  was  small  of  stature,  he  must  indeed  put  ofl"  all 
humanity,  as  he  really  apj^eared  to  do.  He  never  spared  the 
blood  of  any  one  ;  and  wherever  he  burst  forth,  like  a 
devouring  tempest,  he  destroyed  everything.  Besides,  what 
is  here  said  of  that  monarchy  ought  not  to  be  restricted  to 
the  person  of  Alexander,  who  was  its  chief  and  author,  but 
is  extended  to  all  his  successors.  We  know  that  they  com- 
mitted horrible  cruelties,  for  before  his  empire  was  divided 
into  four  parts,  constituting  the  kingdoms  of  Asia,  Syria, 
Egypt,  and  Macedonia,  how  much  blood  was  shed !  God  took 
away  from  Alexander  all  his  oftspring.  He  might  have  lived 
at  home  and  begotten  children,  and  thus  his  memory  would 
have  been  noble  and  celebrated  among  all  posterity  ;  but 
God  exterminated  all  his  family  from  the  world.     His  mo- 


CHAP.  II.  31 -35.  COMMENTARIES  ON  DANIEL.  165 

ther  perished  by  the  sword  at  the  age  of  eighty  years  ;  also 
his  wife  and  sons,  as  Avell  as  a  brother  of  unsound  mind. 
Finally,  it  was  a  horrible  proof  of  God's  anger  against  Alex- 
ander's offspring,  for  the  purpose  of  impressing  all  ages  with 
a  sense  of  his  displeasure  at  such  cruelty.  If  then  we  extend 
the  Macedonian  empire  to  the  period  when  Perseus  was 
conquered,  and  Cleopatra  and  Ptolemy  slain  in  Egypt,  and 
Syria,  Asia,  and  Egypt  reduced  under  the  sway  of  Rome — 
if  we  comprehend  the  whole  of  this  period,  we  shall  not 
wonder  at  the  prophet  Daniel  calling  the  monarchy  "brazen." 

When  he  speaks  of  the  Roman  Empire  as  "  iron,"  we 
must  always  remember  the  reason  I  have  noticed,  which 
has  reference  to  the  world  in  general,  and  to  the  depraved 
nature  of  mankind  ;  whence  their  vices  and  immoralities 
always  increase  till  they  arrive  at  a  fearful  height.  If  we 
consider  how  the  Romans  conducted  themselves,  and  how 
cruelly  they  tyrannized  over  others,  the  reason  why  their  do- 
minion is  called  "  iron  "  by  Daniel  will  immediately  appear. 
Although  they  appear  to  have  possessed  some  skill  in  poli- 
tical affairs,  we  are  acquainted  with  their  ambition,  avarice, 
and  cruelty.  Scarcely  any  nation  can  be  found  which  suf- 
fered like  the  Romans  under  those  three  diseases,  and  since 
they  were  so  subject  to  these,  as  well  as  to  others,  it  is  not 
surprising  that  the  Prophet  detracts  from  their  fame  and 
prefers  the  Macedonians,  Persians,  Medes,  and  even  As- 
syrians and  Chaldeans  to  them. 

When  he  says,  the  feet  of  the  image  were  partly  of  iron 
and  partly  of  clay,  this  ought  to  be  referred  to  the  ruin  which 
occurred,  when  God  dispersed  and  cut  in  pieces,  so  to  speak, 
that  monarchy.  The  Chaldean  power  fell  first ;  then  the 
Macedonians,  after  subduing  the  East,  became  the  sole  mo- 
narchs  to  whom  the  Medes  and  Persians  were  subservient. 
The  same  event  happened  to  the  Macedonians,  who  were  at 
length  subdued  by  the  Romans ;  and  all  their  kings  who 
succeeded  Alexander  were  cut  off.  But  there  was  another 
reason  why  God  wished  to  overthrow  the  Roman  monarchy. 
For  it  fell  by  itself  according  to  the  prediction  of  this  pro- 
phecy. Since,  then,  without  any  external  force  it  fell  to 
pieces  by  itself,  it  easily  appears  that  it  was  broken  up  by 


166  COMMENTARIES  ON  DANIEL.  LECT.  IX. 

Christ,  according  to  tliis  dream  of  King  Nebuchadnezzar. 
It  is  positively  certain,  that  nothing  was  ever  stable  from  the 
beginning  of  the  world,  and  the  assertion  of  Paul  was  always 
true — the  fashion  of  this  world  passeth  away.  (1  Coi\  vii.  31.) 
By  the  word  "  fashion  "  he  means  whatever  is  splendent  in 
the  world  is  also  shadowy  and  evanescent :  he  adds,  also, 
that  all  which  our  eyes  gaze  upon  must  vanish  away.  But, 
as  I  have  said,  the  reason  was  diiferent  when  God  wished  to 
destroy  the  empire  of  the  Chaldees,  the  Persians,  and  the 
Macedonians ;  because  this  was  more  clearly  shewn  in  the 
case  of  the  Romans,  how  Christ  by  his  advent  took  away 
whatever  was  splendid,  and  magnificent,  and  admirable  in 
the  world.  This,  therefore,  is  the  reason  why  God  assigns 
specially  to  the  Romans  feet  of  clay.  Thus  much,  then,  with 
respect  to  the  four  empires. 

In  the  third  place,  it  may  be  doubted  why  Christ  is  said 
to  have  broken  this  image  from  the  mountain.  For  if  Christ 
is  the  eternal  wisdom  of  God  (Prov.  viii.  15)  by  whom  kings 
reign,  this  seems  scarcely  to  accord  with  it ;  for  how,  by  his 
advent,  should  he  break  up  the  political  order  which  we 
know  God  approves  of,  and  has  appointed  and  established 
by  his  power  ?  I  answer, — earthly  empires  are  swallowed 
and  broken  up  by  Christ  accidentally,  as  they  say.  (Ps.  ii.  9.) 
For  if  kings  exercise  their  office  honestly,  clearly  enough 
Christ's  kingdom  is  not  contrary  to  their  power.  Whence, 
then,  does  it  happen  that  Christ  strikes  kings  with  an  iron 
sceptre,  and  breaks,  and  ruins,  and  reduces  them  to  nothing? 
Just  because  their  pride  is  untameable,  and  they  raise  their 
heads  to  heaven,  and  wish,  if  possible,  to  draw  down  God 
from  his  throne.  Hence  they  necessarily  feel  Christ's  hand 
opposed  to  them,  because  they  cannot  and  will  not  subject 
themselves  to  God. 

But  another  question  may  be  raised : — When  Christ  was 
made  manifest,  those  monarchies  had  fallen  long  previously; 
for  the  Chaldean,  the  Persian,  and  that  of  the  successors  of 
Alexander,  had  jmssed  away.  The  solution  is  at  hand,  if  we 
understand  what  I  have  previously  mentioned — that  under 
one  image  the  whole  state  of  the  world  is  here  depicted  for 
us.     Although  all  events  did  not  occur  at  the  same  moment. 


CHAP.  II.  3 1 -35.  COMMENTARIES  ON  DANIEL.  167 

yet  we  shall  find  tlie  Prophet's  language  essentially  true, 
that  Christ  should  destroy  all  monarchies.  For  when  the 
seat  of  the  empire  of  the  East  was  changed,  and  Nineveh 
destroyed,  and  the  Chaldeans  had  fixed  the  seat  of  empire 
among  themselves,  this  happened  by  God's  just  judgment, 
and  Christ  was  already  reigning  as  the  king  of  the  world. 
That  monarchy  was  really  broken  up  by  his  power,  and  the 
same  may  be  said  of  the  Persian  empire.  For  when  they 
degenerated  from  a  life  of  austerity  and  sobriety  into  one  of 
foul  and  infamous  luxury  ;  when  they  raged  so  cruelly  against 
all  mankind,  and  became  so  exceedingly  rapacious,  their 
empire  necessarily  passed  away  from  them,  and  Alexander 
executed  the  judgment  of  God.  The  same  occurred  to 
Alexander  and  his  successors.  Hence  the  Prophet  means, 
that  before  Christ  appeared,  he  already  possessed  supreme 
power,  both  in  heaven  and  earth,  and  thus  broke  up  and 
annihilated  the  pride  and  violence  of  all  men. 

But  Daniel  says — the  image  perished  when  the  Roman 
empire  was  broken  up,  and  yet  we  observe  in  the  East 
and  the  neighbouring  regions  the  greatest  monarchs  still 
reigning  with  very  formidable  prowess.  I  reply,  we  must 
remember  what  we  said  yesterday — the  dream  was  presented 
to  King  Nebuchadnezzar,  that  he  miglit  understand  all  future 
events  to  the  renovation  of  the  world.  Hence  God  was  not 
willing  to  instruct  the  king  of  Babylon  further  than  to  in- 
form him  of  the  four  future  monarchies  which  should  possess 
the  whole  globe,  and  should  obscure  by  their  splendour  all 
the  powers  of  the  world,  and  draw  all  eyes  and  all  attention 
to  itself ;  and  afterwards  Christ  should  come  and  overthrow 
those  monarchies.  God,  therefore,  wished  to  inform  King 
Nebuchadnezzar  of  these  events ;  and  here  we  must  notice 
the  intention  of  the  Holy  Spirit.  No  mention  is  made  of 
other  kingdoms,  because  they  had  not  yet  emerged  into  im- 
portance sufficient  to  be  compared  to  these  four  monarchies. 
While  the  Assyrians  and  Chaldeans  reigned,  there  was  no 
rivalry  with  their  neighbours,  for  the  whole  of  the  East 
obeyed  them.  It  was  incredible  that  Cyrus,  springing  from 
a  barbarous  region,  could  so  easily  draw  to  himself  such  re- 
sources, and  seize  upon  so  many  provinces  in  so  short  a  time  ! 


168  COMMENTARIES  ON  DANIEL.  LECT.  IX, 

For  he  was  like  a  whirlwind  which  destroyed  the  whole 
East.  The  same  may  be  said  of  the  third  monarchy  ;  for  if 
the  successors  of  Alexander  had  been  mutually  united,  there 
was  then  no  empire  in  the  world  which  could  have  increased 
their  power.  The  Romans  were  fully  occupied  in  struggling 
with  their  neighbours,  and  were  not  yet  at  rest  on  their  own 
soil ;  and  afterwards,  when  Italy,  Greece,  Asia,  and  Egypt 
were  obedient  to  them,  no  other  empire  rivalled  their  fame ; 
for  all  the  power  and  glory  of  the  world  was  at  that  period 
absorbed  by  their  arms. 

We  now  understand  why  Daniel  mentioned  those  four 
kingdoms,  and  why  he  places  their  close  at  the  advent  of 
Christ.  When  I  speak  of  Daniel,  this  ought  to  be  under- 
stood of  the  dream ;  for  without  doubt  God  wished  to  en- 
courage the  Jews  not  to  despair,  when  first  the  brightness 
of  the  Chaldean  monarchy,  then  that  of  the  Persian,  next 
the  Macedonian,  and  lastly,  the  Romans  overwhelmed  the 
world.  For  what  could  they  have  determined  by  themselves 
at  the  time  when  Nebuchadnezzar  dreamt  about  the  four 
empires  ?  The  kingdom  of  Israel  was  then  utterly  destroyed, 
the  ten  tribes  were  exiles,  the  kingdom  of  Judah  was  re- 
duced to  desolation.  Although  the  city  Jerusalem  was  yet 
standing,  still  where  was  the  kingdom  ?  It  was  full  of  igno- 
miny and  disgrace  ;  nay,  the  posterity  of  David  then  reigned 
precariously  in  the  tribe  of  Judah,  and  even  there  over  but 
a  part  of  it ;  and  afterwards,  although  their  return  was  per- 
mitted, yet  we  know  how  miserably  they  were  afflicted.  And 
when  Alexander,  like  a  tempest,  devastated  the  East,  they 
suffered,  as  we  know,  the  greatest  distress ;  they  were  fre- 
quently ravaged  by  his  successors ;  their  city  was  reduced 
almost  to  solitude,  and  the  temple  profaned  ;  and  when  their 
condition  was  at  the  best,  they  were  still  tributary,  as  we 
shall  afterwards  see.  It  was  certainly  necessary  for  their 
minds  to  be  supported  in  so  great  and  such  confused  pertur- 
bation. This,  therefore,  was  the  reason  why  God  sent  the 
dream  about  those  monarchies  to  the  king  of  Babylon.  If 
Daniel  had  dreamt,  the  faithful  would  not  have  had  so  re- 
markable a  subject-matter  for  the  confirmation  of  their  faith  ; 
but  when  the  king's  dream  is  spread  abroad  through  almost 


CHAP.  II.  31 -85.         COMMENTARIES  ON  DANIEL,  169 

the  whole  East,  and  when  its  interpretation  is  equally  cele- 
brated, the  Jews  might  recover  their  spirits  and  revive  their 
hopes  at  their  own  time,  since  they  understood  from  the  first 
that  these  four  monarchies  should  not  exist  by  any  mere 
changes  of  fortune ;  for  the  same  God  who  had  foretold  to 
King  Nebuchadnezzar  future  events,  determined  also  what 
he  should  do,  and  what  he  wished  to  take  place. 

The  Jews  knew  that  the  Chaldeans  were  reigning  only 
by  the  decree  of  heaven ;  and  that  another  more  destruc- 
tive empire  should  afterwards  arise ;  thirdly,  that  they 
must  undergo  a  servitude  under  the  Macedonians  ;  lastly, 
that  the  Romans  should  be  the  conquerors  and  masters 
of  the  world — and  all  this  by  the  decree  of  heaven.  When 
they  reflected  on  these  things,  and  finally  heard  of  the 
Redeemer,  as,  according  to  promise,  a  perpetual  King,  and 
all  the  monarchies,  then  so  refulgent,  as  without  any  sta- 
bility— all  this  would  prove  no  common  source  of  strength. 
Now,  therefore,  we  understand  wath  what  intention  God 
wished  what  had  hitherto  been  hidden,  to  be  everywhere 
promulgated ;  the  Jews,  too,  would  hand  down  to  their  sons 
and  grandsons  what  they  had  heard  from  Daniel,  and  after- 
wards this  prophecy  would  be  extant,  and  become  an  admi- 
ration to  them  throughout  all  ages. 

When  we  come  to  the  words,  he  says,  one  image  was  great 
and  large,  its  splendour  was  precious,  and  its  form  terrible. 
By  this  phrase,  God  wished  to  meet  a  doubt  which  might 
creep  into  the  minds  of  the  Jews,  on  perceiving  each  of 
those  empires  prosperous  in  its  turn.  When  the  Jews,  cap- 
tive and  forlorn,  saw  the  Chaldeans  formidable  throughout 
the  whole  world,  and,  consequently,  highly  esteemed  and 
all  but  adored  by  the  rest  of  mankind,  what  could  they 
think  of  it  ?  Why,  they  would  have  no  hope  of  return,  be- 
cause God  had  raised  their  enemies  to  such  great  power 
that  their  avarice  and  cruelty  were  like  a  deep  whirlpool. 
The  Jews  might  thus  conclude  themselves  to  be  drowned  in 
a  very  deep  abyss,  whence  they  could  not  hope  to  escape. 
But  when  the  empire  was  transferred  to  the  Modes  and 
Persians,  although  they  were  allowed  the  liberty  of  return- 
ing, still  we  know  how  small  a  number  used  this  indulgence, 


]  70  COMMENTARIES  ON  DANIEL.  LECT.  IX. 

and  the  rest  were  ungrateful.  Whether  or  not  this  was  so, 
few  of  the  Jews  returned  to  their  country  ;  and  these  had 
to  make  war  upon  their  neighbours,  and  were  subject  to  con- 
tinual molestation.  As  far  as  common  sense  would  guide 
them,  it  was  easier  for  them  not  to  stir  a  step  from  Chaldea, 
Assyria,  and  the  other  parts  of  the  East,  since  their  neigh- 
bours in  their  own  country  were  all  so  hostile  to  them. 
As  long  as  they  were  tributary  and  esteemed  almost  as 
serfs  and  slaves,  and  while  their  condition  was  so  humiliat- 
ing, the  same  temptation  remained.  For,  if  they  were 
God's  people,  why  did  he  not  care  for  them  so  far  as  to  re- 
lieve them  from  that  cruel  tyranny  ?  Why  did  he  not 
restore  them  to  calmness,  and  render  them  free  from  such 
various  inconveniences,  and  from  so  many  injuries  ?  When 
the  Macedonian  empire  succeeded,  they  were  more  miser- 
able than  before ;  they  were  daily  exposed  as  a  prey,  and 
every  species  of  cruelty  was  practised  towards  them.  Then, 
Avith  regard  to  the  Romans,  we  know  how  proudly  they  do- 
mineered over  them.  Although  Pompey,  at  his  first  as- 
sault, did  not  spoil  the  temjDle,  yet  at  length  he  became 
bolder,  and  Crassus  shortly  afterwards  destroyed  everything, 
till  the  most  horrible  and  prodigious  slaughter  followed.  As 
the  Jews  must  suffer  these  things,  this  consolation  must 
necessarily  be  offered  to  them — the  Redeemer  shall  at  length 
arrive,  who  shall  break  up  all  these  empires. 

As  to  Christ  being  called  the  stone  cut  out  without  human 
hands,  and  being  pointed  out  by  other  phrases,  I  cannot  ex- 
plain them  now. 

PRAYER. 

Grant,  Almighty  God,  since  we  so  travel  through  this  world  that 
our  attention  is  easily  arrested,  and  our  judgment  darkened, 
when  we  behold  the  power  of  the  impious  refulgent  and  terrible 
to  ourselves  and  others :  Grant,  I  say,  that  we  may  raise  our 
eyes  upwards,  and  consider  how  much  power  thou  hast  con- 
ferred upon  thine  only-begotten  Son.  Grant,  also,  that  he  may 
rule  and  govern  us  by  the  might  of  his  Spirit,  protect  us  by  his 
faithfulness  and  guardianship,  and  compel  the  whole  world  to 
promote  our  salvation ;  thus  may  we  rest  calmly  under  his 
protection,  and  fight  with  that  boldness  and  patience  which  he 


CHAP.  II.  31-35.        COMMENTARIES  ON  DANIEL.  171 

both  commands  and  commends,  until  at  length  we  enjoy  the 
fruit  of  the  victory  which  thou  hast  promised,  and  which  thou 
wilt  provide  for  us  in  thy  heavenly  kingdom. —  Amen. 


ILecture  Etntf}* 

We  have  already  explained  God's  intention  in  offering  to 
King  Nebuchadnezzar  the  dream  concerning  the  four  mo- 
narchies, and  the  kingdom  of  Christ  which  should  j)ut  an 
end  to  them.  We  have  shewn  it  to  have  been  not  for  the 
king's  sake  so  much  as  for  the  consolation  and  support  of  the 
remnant  of  the  faithful  in  those  very  severe  troubles  which 
awaited  them,  and  were  close  at  hand.  For  when  redemp- 
tion had  been  promised  to  them,  and  the  Prophets  had  ex- 
tolled that  remarkable  beneficence  of  God  in  magnificent 
terms,  their  confidence  might  fail  them  amidst  those  revo- 
lutions which  afterwards  followed.  For  God  wished  to  sus- 
tain their  spirits,  so  that  amidst  such  agitations  and  tumults 
they  might  remain  constant,  and  patiently  and  quietly  wait 
for  the  promised  Redeemer.  Meanwhile  God  wished  to 
render  all  the  Chaldeans  without  excuse,  because  this  dream 
of  the  king's  was  everywhere  celebrated,  and  yet  none  of  them 
profited  by  it,  as  far  as  Christ's  eternal  reign  is  concerned. 
But  this  was  the  principal  point  in  tlie  dream,  as  we  shall 
afterwards  see.  But  God  washed,  in  the  first  place,  to  con- 
sult the  interests  of  his  elect,  lest  they  should  despond 
among  those  so-called  revolutions,  which  might  seem  con- 
trary to  those  numerous  prophecies,  by  which  not  merely 
simple  liberty  was  promised,  but  perpetual  and  continued 
happiness  under  God's  hand.  We  now  understand  the  end 
which  God  intended  by  this  dream.  We  must  now  treat  its 
explanation.  We  have  already  touched  upon  some  points, 
but  Daniel  himself  shall  lead  the  way  along  which  we  are  to 
proceed.     First  of  all  he  says — 

36.  This  is  the  dream  ;  and  we  will  36.  Hoc  est  somnium :  et 
tell  the  interpretation  thereof  before  the  interpretationem  ejus  dicemus 
king.  coram  rege. 

37.  Thou,  O  king,  ar<  a  king  of  kings  :  37.  Tu  rex,  rex  regum  es, 
for  the  God  of  heaven  hath  given  thee  a  cui  Deus  ccelorum  rcgnum,  po- 


172  COMMENTARIES  ON  DANIEL.  LECT.  X. 

kingdom,  power,  and  strength,  and  glo-  tentiam  et  robur  dedit,'  et  glo- 
ry, riamtibi.^ 

38.  And  wheresoever  the  children  of  men  38.  Et  ubicunque  habitant 
dwell,  the  beasts  of  the  field,  and  the  fowls  filii  hominura,  bestia  agri,  et 
of  the  heaven,  hath  he  given  into  thine  volucris  coelorum,^  dedit  in  ma- 
hand,  and  hath  made  thee  ruler  over  them  nmu  tuam,  et  prsefecit  te  omni- 
all.     Thou  art  this  head  of  gold.  bus  :*  tu  ipse  caput  es  aureum. 

Daniel  here  declares  "  the  golden  head  of  the  image"  to  be 

the  Babylonian  kingdom.    "We  know  that  the  Assyrians  were 

subdued  before  the  monarchy  was  transferred  to  Babylon  ; 

but  since  they  did  not  prevail  sufficiently  to  be  considered 

as  supreme  rulers  in  that  eastern  territory,  the  Babylonian 

empire  is  here  mentioned  first.     It  is  also  worth  while  to 

remark,  that  God  was  unwilling  to  refer  here  to  what  had 

already  occurred,  but  he  rather  proposed  that  the  people 

should  in  future  depend    on  this  prophecy  and  rest  upon 

it.     Here  it  would  have  been  superfluous  to  say  anything 

about  the  Assyrians,  since  that  empire  had  already  passed 

away.     But  the  Chaldeans  were  still  to  reign  for  some  time 

— say  seventy  or  at  least  sixty  years.     Hence  God  wished 

to  hold  the  minds  of  his  own  servants  in  suspense  till  the 

end  of  that  monarchy,  and  then  to  arouse  them  by  fresh 

hopes,  until  the  second  monarchy  should  pass  away,  so  that 

afterwards  they  might  rest  in  patience  under  the  third  and 

fourth  monarchies,  and  might  perceive  at  length  the  time  of 

Christ's  advent   to  be  at  hand.      This  is   the  reason  why 

Daniel  places  the  Chaldean  monarchy  here  in  the  first  rank 

and  order.    And  in  this  matter  there  is  no  difficulty,  because 

he  states  King  Nebuchadnezzar  to  be  the  golden  head  of  the 

image.     We  may  gather  the  reason  of  his  being  called  the 

golden  head  from  the  context,  namely,  because  its  integrity 

was  then  greater  than  under  the  empire  of  the  Medes  and 

Persians.     It  is  very  true  that  the  Chaldeans  were  the  most 

cruel  robbers,  and  we  know  how  Babylon  was  then  detested 

by  all  the  pious  and  sincere  worshippers  of  God.   Still,  since 

things  usually  become  worse  by  process  of  time,  the  state 

of  the  world  was  as  yet  tolerable  under  that  sovereignty. 

'  Some  translate  the  nouns  by  adjectives  or  epithets — a  strong  and 
powerful  kingdom. —  Calvin. 

^  The  word  "|?,  lek,  "  to  thee,"  is  redundant. — Calvin. 
^  That  is,  "  birds  ;"  there  is  a  change  of  number. — Calvin, 
Verbally,  has  made  thee  ruler  over  them  all. — Calvin. 


CHAP.  II.  39.  COMMENTARIES  ON  DANIEL.  1 73 

This  is  the  reason  why  Nebuchadnezzar  is  called  "  the  head 
of  gold  ;"  hut  this  ought  not  to  be  referred  to  him  personally, 
but  rather  extended  to  his  whole  kingdom,  and  all  his  suc- 
cessors, among  whom  Belshazzar  was  the  most  hateful  de- 
spiser  of  God ;  and  by  comprehension  he  is  said  to  form 
part  of  this  head  of  gold.  But  Daniel  shews  (hat  he  did  not 
flatter  the  king,  since  he  assigns  this  reason  for  Nebuchad- 
nezzar being  the  golden  head — God  had  set  him  up  above 
all  the  earth.  But  this  seems  to  be  common  to  all  kings, 
since  none  of  them  reign  without  God's  permission — a  senti- 
ment which  is  partially  true,  but  the  Prophet  implies  that 
Nebuchadnezzar  was  raised  up  in  an  especial  manner,  be- 
cause he  excelled  all  other  sovereigns.     It  now  follows — 

39.  And  after  thee  shall  arise  an-  39.  Et  post  te  exsurget  regnura 

other  kingdom  inferior  to  thee,  and  aliud  inferius  te,'  et  regnum  tertium 

anotherthirdkingdoni  of  brass,  which  aliud  quod  erit  feneum  :  et  domina- 

shall  bear  rule  over  all  the  earth.  bitur  in  tota  terra. 

In  this  verse  Daniel  embraces  the  Second  and  Third 
Monarchies.  He  savs  the  second  should  be  inferior  to  the 
Chaldean  in  neither  power  nor  wealth  ;  for  the  Chaldean 
empire,  although  it  sj^read  so  far  and  so  wide,  was  added  to 
that  of  the  Modes  and  Persians.  Cyrus  subdued  the  Modes 
first ;  and  although  he  made  his  father-in-law,  Cyaxares,  his 
ally  in  the  sovereignty,  yet  he  had  expelled  his  maternal 
grandfather,  and  thus  obtained  peaceable  possession  of  the 
kingdom  throughout  all  Media.  Then  he  afterwards  conquered 
the  Chaldeans  and  Assyrians,  as  well  as  the  Lydians  and 
the  rest  of  the  nations  of  Asia  Minor.  We  see  then  that  his 
kingdom  is  not  called  inferior  through  having  less  splendour 
or  opulence  in  human  estimation,  but  because  the  general 
condition  of  the  world  was  worse  under  the  second  monarch}^ 
as  men's  vices  and  corruptions  increase  more  and  more. 
Cyrus  was,  it  is  true,  a  prudent  prince,  but  yet  sanguinary. 
Ambition  and  avarice  carried  him  fiercely  onwards,  and  he 
wandered  in  every  direction,  like  a  wild  beast,  forgetful  of 
all  humanity.  And  if  we  scan  his  disposition  accurately,  we 
shall  discover  it  to  be,  as  Isaiah  says,  very  greedy  of  human 
blood.     (Chap.  xiii.  18.)     And  here  we  may  remark,  that 

'  That  is,  to  thine. — Calvin. 


1 74  COMMENTARIES  ON  DANIEL.  LECT.  X. 

he  does  not  treat  only  of  the  persons  of  khigs,  but  of  their 
counsellors  and  of  the  whole  people.  Hence  Daniel  de- 
servedly i^ronounces  the  second  stale  of  the  kingxlom  infe- 
rior to  the  first ;  not  because  Nebuchadnezzar  excelled  in 
dignity,  or  wealth,  or  power,  but  because  the  world  had  not 
degenerated  so  much  as  it  afterwards  did.  For  the  more 
these  monarchies  extend  themselves,  the  more  licentiousness 
increases  in  the  Avorld,  according  to  the  teaching  of  expe- 
rience. Whence  the  folly  and  madness  of  those  who  desire 
to  have  kings  very  jDowerful  is  apparent,  just  as  if  any  one 
should  desire  a  river  to  be  most  rapid,  as  Isaiah  says  when 
combating  this  folly.  (Chap.  viii.  7.)  For  the  swifter,  the 
deeper,  and  the  wider  a  river  flows  on,  the  greater  the  de- 
struction of  its  overflow  to  the  whole  neighbourhood.  Hence 
the  insanity  of  those  who  desire  the  greatest  monarchies, 
because  some  things  will  by  positive  necessity  occur  out  of 
lawful  order,  when  one  man  occupies  so  broad  a  space  ;  and 
this  did  occur  under  the  sway  of  the  Medes  and  Persians. 

The  description  of  the  Third  Monarchy  now  follows.  It 
is  called  brazen,  not  so  much  from  its  hardness  as  from  its 
being  worse  than  the  second.  The  Prophet  teaches  how  the 
difl'erence  between  the  second  and  third  monarchies  is  simi- 
lar to  that  between  silver  and  brass.  The  rabbis  confound 
the  two  monarchies,  through  their  desire  to  comprehend  under 
the  second  what  they  call  the  kingdom  of  the  Greeks ;  but 
they  display  the  grossest  ignorance  and  dishonesty.  For 
they  do  not  err  through  simple  ignorance,  but  they  pur- 
posely desire  to  overthrow  what  Scripture  here  states  clearly 
concerning  the  advent  of  Christ.  Hence  the}''  are  not 
ashamed  to  mingle  and  confuse  history,  and  to  pronounce 
carelessly  on  subjects  unknown  to  them — unknown,  I  say, 
not  because  they  escape  men  moderately  versed  in  history,  but 
through  their  being  brutal  themselves,  and  discerning  nothing. 
For  instead  of  Alexander  the  son  of  Philip,  they  put  Alex- 
ander the  son  of  Mammea,  who  possessed  the  Roman  empire, 
when  half  its  provinces  had  been  already  separated  from  it. 
He  was  a  spiritless  boy,  and  was  slain  in  his  tent  with  the 
gi'eatest  ignominy  by  his  own  soldiers  ;  besides  that,  he  never 
really  governed,  but  lived  as  a  minor  under  the  swa}^  of  his 


CHAP.  II.  40-43.  COMMENTARIES  ON  DANIEL.  l75 

mother.  And  yet  the  Jews  are  not  asliamed  to  distort  and 
twist  what  relates  to  the  king  of  Macedon  to  this  Alexander 
the  son  of  Mammea.  But  their  wickedness  and  ignorance 
is  easily  refuted  by  the  context,  as  we  shall  afterwards  see. 
Here  Daniel  states  shortly  that  there  shall  be  a  third  mo- 
narchy :  he  does  not  describe  its  character,  nor  explain  it 
fully ;  but  we  shall  see  in  another  place  the  meaning  of  his 
prophecy.  He  now  interprets  the  dream  of  the  king  of 
Babylon,  as  the  vision  of  the  four  empires  liad  been  offered 
to  him.  But  the  angel  afterwards  confirms  the  same  to  him 
by  a  vision,  and  very  clearly,  too,  as  will  be  seen  in  its  own 
place.  Without  doubt  this  narrative  of  the  brazen  image 
relates  to  the  Macedonian  kingdom.  How,  then,  is  all  doubt 
removed?  By  the  descrij)tion  of  the  fourth  empire,  whica 
is  much  fuller,  and  clearly  indicates  what  we  shall  soon  see, 
that  the  Roman  empire  was  like  the  feet,  partly  of  clay  and 
partly  of  iron.     He  says,  therefore, — 

40.  And  the  fourth  kingdom  shall  40.  Et  regnum  quartum  erit  ro- 
be strong  as  iron  :  forasmuch  as  iron  bustum  instar  ferri :  quia  sicuti  fer- 
breaketh  in  pieces  and  subdueth  all  rum  content  et  comminuit  omnia,  et 
things;  and  as  iron  that  breaketh  sicuti  ferrum  contundit  omnia  hsec, 
all  these,  shall  it  break  in  pieces  and  conteret  et  contundet. 

bruise. 

41.  And  whereas  thou  sawest  the  41.  Quod  autem  vidisti  pedes  et 
feet  and  toes,  part  of  potter's  clay,  digitos  partim  ex  luto  fictili,'  et  par- 
and  part  of  iron,  the  kingdom  shall  tim  ex  ferro  :  regnum  divisum  erit : 
be  divided;  but  there  shall  be  in  it  et  de  fortitudine  ferri  erit  in  eo, 
of  the  strength  of  the  iron,  foras-  proptcrea  vidisti  ferrum  mixtum 
much  as  thou  sawest  the  iron  mixed  cum  testa  luti." 

with  miry  clay. 

42.  And  as  the  toes  of  the  feet  42.  Et  digiti  pedum  ^  partim  ex 
u'cre  part  of  iron,  and  part  of  clay  ;  ferro,  et  partim  ex  terra,*  ex  parte 
so  the  kingdom  shall  be  partly  regnum  illud  erit  robustum,  et  ex 
strong,  and  partly  broken.  parte  erit  fragile. 

43.  And  whereas  thou  sawest  iron  43.  Quod  vidisti  ferrum  commix- 
mixed  with  miry  clay,  they  shall  tum  testje  lutea?,*  commiscebunt  se 
mingle  themselves  with  the  seed  of  inter  se  in  semine  hominis,  et  non 
men :  but  they  shall  not  cleave  one  cohajrebunt  alius  cum  alio,  sicuti 
to  another,  even  as  iron  is  not  mixed  ferrum  non  miscetur  cum  testa. 
with  clay. 

Here  the  Fourth  Emigre  is  described,  which  agrees  only 

'  Or,  potter's  clay. — Calvin.  "  Or,  moist  clay Calvin. 

'  Or,  if  we  repeat  the  verb,  it  is  the  accusative  case. — Calvin. 
*  Or,  of  the  clay  which  he  mentioned. — Calvin. 
»  For  vessels. — Calvin. 


176  COMMENTARIES  ON  DANIEL.  LECT.  X. 

with  the  Roman,  for  we  know  that  the  four  successors  of 
Alexander  were  at  length  subdued.      Philip  was  the  first 
king  of  Macedon,  and  Antiochus  the  second  ;  but  yet  Philip 
lost  nothing  from  his  own  kingdom  ;  lie  only  yielded  it  to 
the  free  cities  of  Greece.     It  was,  therefore,  hitherto  entire, 
except  as  it  paid  tribute  to  the  Romans  for  some  years  on 
account  of  the  expenses  of  the  war.     Antiochus,  also,  when 
compelled  to  adopt  the  conditions  imposed  by  the  conqueror, 
was  driven  beyond  Mount  Taui-us ;  but  Macedonia  was  re- 
duced to  a  province  when  Perseus  was  overcome  and  cap- 
tured.    The  kings  of  Syria  and  Asia  suffered  in  the  same 
way  ;  and,  lastly,  Egypt  was  seized  upon  by  Augustus.    For 
their  posterity  had  reigned  up  to  that  period,  and  Cleoijatra 
was  the  last  of  that  race,  as  is  sufficiently  known.      When, 
therefore,  the  three  monarchies  were  absorbed  by  the  Ro- 
mans, the  language  of  the  Prophet  suits  them  well  enough ; 
for,  as  the  sword  diminishes,  and  destroys,  and  ruins  all 
things,  thus  those  three  monarchies  were  bruised  and  broken 
up  by  the  Roman  empire.     There  is  nothing  surprising  in 
his  here  enumerating  that  popular  form  of  government  among 
"monarchies,"  since  we  know  how  few  were  rulers  among 
this  people,  and  how  customary  it  was  to  call  every  kind  of 
government  among  them  an  empire,  and  the  peojile  them- 
selves the  rulers  of  the  whole  world !     But   the  Prophet 
compares  them  to  "iron,"  not  only  on  account  of  its  hard- 
ness, although  this  reason    is  clearly  expressed,  but  also 
through  another  kind  of  similitude, — they  were  worse  than 
all  others,  and  surpassed  in  cruelty  and  barbarity  both  the 
Macedonians  and  the  Medo-Persians.     Although  they  boast 
much  in  their  own  prowess,  yet  if  any  one  exercises  a  sound 
judgment  upon  their  actions,  he  will  discover  their  tyranny 
to   be   far   more   cruel  than  all  the  rest  ;    although  they 
boast  in  their  senators  being  as  great  as  ordinary  kings, 
yet  we  shall  find  them  no  better  than  robbers  and  tyrants, 
for  scarcely  one  in  a  hundred  of  them  shewed  a  grain  of 
equity,  either  when  sent  into   any  province  or  when   dis- 
charging any  magistracy  ;  and  witli  regard  to  the  body  of 
the  empire  itself,  it  was  all  horrible  pollution.     This,  then,  is 
the  reason  why  the  Prophet  says  that  monarchy  was  partly 


CHAP.  II.  40-43.         COMMENTARIES  ON  DANIEL.  ]  77 

composed  of  iron,  and  partly  of  potter's  clay,  since  we  know 
how  they  suffered  under  intestine  disorders.  The  Prophet 
requires  no  other  interpretation  here,  because,  he  says,  this 
mixture  of  iron  and  clay,  which  unites  so  badly,  is  a  sign  of 
disunion,  through  their  never  mingling  together. 

The  kingdom,  therefore,  shall  he  divided,  and  he  adds  yet 
another  mixture,  —  they  shall  mingle  themselves  with  the 
seed  of  men,  that  is,  they  shall  be  neighbours  to  others,  and 
that  mutual  interchange  which  ought  to  promote  true  friend- 
ship, shall  become  vitterly  profitless.  The  opinion  of  those 
who  introduce  the  alliance  of  Pompey  and  Caesar  is  far- 
fetched, for  the  Prophet  is  speaking  of  a  continued  govern- 
ment. If  stability  is  sought  for  in  any  kind  of  govern- 
ment, it  surely  ought  to  shine  forth  in  a  republic,  or  at  least 
in  an  oligarchy  in  preference  to  a  despotism  ;  because,  when 
all  are  slaves,  the  king  cannot  so  confidently  trust  his  sub- 
jects, through  their  constant  fear  for  themselves.  But  when 
all  unite  in  the  government,  and  the  very  lowest  receive 
some  mutual  advantage  from  their  commonwealth,  then,  as 
I  have  said,  superior  stability  ought  to  be  conspicuous.  But 
Daniel  pronounces,  that  even  if  the  superior  power  should 
reside  in  the  senate  and  the  people — for  there  is  dignity  in 
the  senate,  and  majesty  in  the  people — yet  that  empire 
should  fall.  Besides,  although  they  should  be  mutually 
united  in  neighbourhood  and  kindred,  yet  this  would  not 
prevent  them  from  contending  with  each  other  with  savage 
enmity,  even  to  the  destruction  of  their  empire.  Here  then 
the  Prophet  furnishes  us  with  a  vivid  picture  of  the  Roman 
empire,  by  saying  that  it  was  like  i7'on,  and  also  mingled  luith 
clay,  or  mud,  as  they  destroyed  themselves  by  intestine  dis- 
cord after  arriving  at  the  highest  pitch  of  fortune.  Tbus  far 
concerning  the  four  monarchies. 

We  may  now  inquire  why  Daniel  said.  The  stone  which 
was  to  be  cut  out  of  the  mountain  shoidd  destroy  all  these 
empires  ;  since  it  does  not  appear,  at  first  sight,  to  suit  the 
kingdom  of  Christ.  The  Babylonian  monarchy  had  been 
previously  abolished — the  Medcs  and  Persians  had  been 
utterly  prostrated  by  Alexander — and  after  Alexander's 
conquests,  had  been  divided  into  four  kingdoms  ;  the  Romans 

VOL.  I.  M 


1  78  COMMENTARIES  ON  DANIEL.  LECT.  X. 

subdued  all  those  lands  ;  and  then  it  is  objected  that  the  Pro- 
phet's language  is  absurd,  a  stone  shall  come  out  of  a  moun- 
tain which  shall  break  up  all  empires.     The  solution,  as  I 
have  said  above,  is  at  hand.    Daniel  does  not  here  state  that 
the  events  shall  happen  together,  but  simply  wishes  to  teach 
how  the  empires  of  the  world  shall  fail,  and  one  kingdom 
shall  be  eternal.     He  does  not  regard,  therefore,  when  or 
why  the  empires  of  the  Chaldees  and  of  the  Persians  fell, 
but  he  compares  the  kingdom  of  Christ  with  all  those  mon- 
archies which  have  been  mentioned.     And  we  must  always 
remember  what   I   have   touched   upon,  that  the  ProiDhet 
speaks  for  the  captive  people,  and  accommodates  his  style  to 
the  faithful,  to  whom  he  wished  to  stretch  forth  the  hand, 
and  to  strengthen  them  in  those  most  serious  concussions 
which  were  at  hand.     And  hence,  when  he  speaks  of  all 
lands  and  nations,  if  any  one  objects — there  were  then  other 
empires  in  the  world,  the  answer  is  easy,  the  Prophet  is  not 
here  describing  what  should  happen  through  all  the  ages  of 
the  world,  but  only  what  the  Jews  should   see.     For  the 
Romans  were  the  lords  of  many  regions  before  they  passed 
over  into  Greece ;   we  know  they  had   two   provinces    in 
Sj^ain,  and  after  the  close  of  the  second  Punic  war  were 
masters  of  that  ujjper  sea,  and  held  undisputed  possession  of 
all  the  islands,  as  well  as  of  Cisalpine  Gaul  and  other  regions. 
No  notice  is  taken  of  this  empire,  till  it  was  made  known  to 
the  Jews,  as  they  might  have  given  themselves  up  to  utter 
despair,  when  thej  could  not  perceive  an  end  to  those  storms 
which  almost  ruined  the  world  ;  and,  meanwhile,  they  were 
the  most  miserable  of  all  men,  because  the  various  and  con- 
tinual calamities  of  the  world  never  ceased.     We  must  re- 
member this  view  of  things,  as  otherwise  the  whole  projihecy 
would  be  cold  and  profitless  to  us.     I  now  return  to  the 
kingdom  of  Christ. 

The  kingdom  of  Christ  is  said  to  hreah  up  all  the  empires 
of  the  world,  not  directly,  but  only  accidentally,  as  the 
phrase  is.  For  Daniel  here  assumes  a  principle,  sufficiently 
understood  by  the  Jews  ;  namely,  those  monarchies  were  op- 
posed to  Christ's  kingdom.  For  the  Chaldees  had  over- 
thrown God's  temple,  and  had  endeavoured  as  far  as  pos- 


CHAP.  II.  40-43.         COMMENTARIES  ON  DANIEL.  179 

sible  to  extinguish  the  whole  of  his  worshij),  and  to  ex- 
terminate piety  from  the  world.  As  far  as  concerns  the 
Modes  and  Persians,  although  by  their  kindness  a  permis- 
sion to  return  was  granted  to  the  people,  yet  very  soon  after- 
wards the  kings  of  the  Medes  and  Persians  raged  against 
that  most  miserable  people,  until  the  greater  part  of  them 
preferred  remaining  in  exile  to  returning  home.  At  length 
came  the  Macedonian  fury  ;  and  although  the  Jews  were 
spared  for  a  short  period,  we  know  how  impetuously  the 
kings  of  Syria  and  Egypt  overran  Judea,  how  cruelly  they 
treated  the  wretched  people  by  rapine  and  plunder,  and  the 
shedding  of  innocent  blood.  Again,  the  extreme  barbarity 
of  Antiochus  in  ordering  all  the  Prophetic  Books  to  be 
burned,  and  in  all  but  exterminating  the  religion  itself 
(1  Mace.  i.  59)  is  well  ascertained. 

No  wonder,  then,  that  Daniel  here  opposes  the  reign  of 
Christ  to  such  monarchies !  Next,  as  to  the  Romans,  we 
know  how  thoroughly  and  proudly  they  despised  the  name 
of  "  Christian  \"  nay,  they  endeavoured  by  all  means  to  root 
out  from  the  world  the  Gospel  and  the  doctrine  of  salvation,  as 
an  abominable  thing.  With  all  this  we  are  familiar.  Hence, 
to  inform  the  faithful  of  their  future  condition  until  Christ's 
advent,  Daniel  shews  how  all  the  empires  of  the  world  should 
be  adverse  to  God,  and  all  its  most  powerful  kings  and 
sovereigns  should  be  his  very  worst  and  most  cruel  enemies, 
and  should  use  every  means  in  their  power  to  extinguish 
true  piety.  Thus  he  exhorts  them  to  bear  their  cross,  and 
never  to  yield  to  those  wretched  and  sorrowful  spectacles, 
but  to  proceed  steadily  in  the  course  of  their  calling,  until 
the  promised  Redeemer  should  appear.  We  stated  this  to 
be  "accidental,"  since  all  the  kingdoms  of  this  world  are 
clearly  founded  on  the  power  and  beneficence  of  Christ ;  but 
a  memorable  proof  of  God's  anger  ought  to  exist  against 
them  all,  because  they  raised  themselves  against  the  Son  of 
God,  the  Supreme  King,  Avith  such  extreme  fury  and  hos- 
tility. 

Now,  Christ  is  compared  to  a  stone  cut  out  of  a  mountain. 
Some  restrict  this,  unnecessarily,  to  the  generation  of  Christ, 
because  he  was  born  of  a  virgin,  out  of  the  usual  course  of 


180  COMMENTARIES  ON  DANIEL.  LECT.  X. 

nature.  Hence  he  says,  as  we  have  seen,  that  it  was  cut  out 
of  a  mountain  without  the  hand  of  man  ;  that  is,  he  was 
divinely  sent,  and  his  empire  was  separated  from  all  earthly 
ones,  since  it  was  divine  and  heavenly.  Now,  therefore,  we 
understand  the  reason  of  this  simile. 

With  respect  to  the  word  "  stone,"  Christ  is  not  here  called 
a  stone  in  the  sense  of  the  word  in  Ps.  cxviii.  22,  and  Is. 
viii.  14,  and  Zechariah  ix.  15,  and  elsewhere.  For  there  the 
name  of  a  stone  is  applied  to  Christ,  because  his  Church  is 
founded  on  it.  The  perpetuit}'^  of  his  kingdom  is  denoted 
there  as  well  as  here ;  but,  as  I  have  already  said,  these 
phrases  ought  to  be  distinguished.  It  must  now  be  added, 
— Christ  is  called  a  stone  cut  out  without  human  hands, 
because  he  was  from  the  beginning  almost  without  form  and 
comeliness,  as  far  as  human  appearance  goes.  There  is  also 
a  silent  contrast  between  its  magnitude,  which  the  Prophet 
will  soon  mention,  and  this  commencement.  The  stone  cut 
out  of  the  mountain  shall  descend,  and  it  shall  become  a  great 
mountain,  and  shall  fill  the  whole  earth.  We  see  how  the 
Prophet  here  predicts  the  beginning  of  Christ's  Kingdom,  as 
contemptible  and  abject  before  the  world.  It  was  not  con- 
spicuous for  excellence,  as  it  is  said  in  Isaiah,  A  branch  is 
sprung  from  the  root  of  Jesse,  (xi.  1.)  When  the  posterity 
of  David  were  deprived  of  all  dignity,  the  royal  name  was 
utterly  buried,  and  the  diadem  trodden  under  foot,  as  it  is 
said  in  Ezekiel.  (xvii.  19.)  Hence,  Christ  first  appeared 
cast  down  and  lowly ;  but  the  branch  increased  wonderfully 
and  beyond  all  expectation  and  calculation,  unto  an  im- 
mense size,  till  it  filled  the  whole  earth.  We  now  perceive 
how  appositely  Daniel  speaks  of  Christ's  kingdom  :  but  we 
must  treat  the  rest  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  we  may  remember  om-selves  to  be  pil- 
grims in  the  world,  and  that  no  splendour  of  wealth,  or  power, 
or  worldly  wisdom  may  blind  our  eyes,  but  may  we  always  direct 
our  eyes  and  all  our  senses  towards  the  kingdom  of  thy  Son. 
May  we  always  fix  them  there,  and  may  nothing  hinder  us 
from  hastening  on  in  the  course  of  our  calling,  until  at  length 
we  pass  over  the  course  and  reach  the  goal  which  thou  hast  set 


CHAP.  IT.  44,45.        COMMENTARIES  ON  DANIEL,  181 

before  us,  and  to  which  thou  dost  this  day  invite  us  by  the 
heralding  of  thy  gospel.  Do  thou  at  length  gather  us  unto 
that  happy  eternity  which  has  been  obtained  for  us  through  the 
blood  of  the  same,  thy  Son.  May  we  never  be  separated  from 
him,  but,  being  sustained  by  his  power,  may  we  at  last  be  raised 
by  him  to  the  highest  heavens. — Amen. 


nocture  ©IcijnttJ). 

We  must  now  explain  more  clearly  what  we  yesterday 
stated  concerning  the  eternal  kingdom  of  Christ.  In  relat- 
ing the  dream,  the  Prophet  said — The  stone  cut  out  of  the 
mountain  without  hands  is  the  fifth  kingdom,  hy  which  the 
four  kingdoms  were  to  be  broken  up  and  destroyed,  accord- 
ing to  the  vision  shewn  to  King  Nebuchadnezzar.  We  must 
now  see  whether  or  not  this  is  the  kingdom  of  Christ.  The 
Prophet's  words  are  tliese  : 

44.  And  in  the  days  of  these  kings  44.  Et  in  diebus  illis  regum 
shall  the  God  of  heaven  set  up  a  king-  illorimi  suscitabit  Deus  coelorum 
dom,whieh  shall  never  be  destroyed:  regnura,  quod  in  seculum  non  dis- 
and  the  kingdom  shall  not  be  left  sipabitur,'  et  regnum  hoc  populo 
to  other  people,  but  it  shall  break  in  alieno  non  derelinquetur:  confringet 
pieces  and  consume  all  these  king-  et  conteret  omnia  ilia  regna,  et 
doms,  and  it  shall  stand  for  ever.  ipsum  stabit  perpetuo. 

45.  Forasmuch  as  thou  sawest  45.  Propterea  vidisti,  nempe  e 
that  the  stone  was  cut  out  of  the  monte  excisum  lapidem  et  absque 
mountain  without  hands,  and  that  manu,  qui  confregit'*  ferrum,  ses, 
it  brake  in  pieces  the  iron,  the  brass,  testam,  argentum  et  aurum  :  Deus 
the  clay,  the  silver,  and  the  gold  ;  magnus  patefecit  regi  quid  futu- 
the  great  God  hath  made  known  to  rum  esset  postero  tempore^ :  et 
the  king  what  shall  come  to  pass  verum  est  somnium,  et  fidelis  inter- 
hereafter  :  and  the  dream  is  certain,  pretatio  ejus. 

and  the  interpretation  thereof  sure. 

The  Jews  agree  with  us  in  thinking  this  passage  cannot 
be  otherwise  understood  than  of  the  perpetual  reign  of 
Christ,  and  willingly  and  eagerly  ascribe  to  the  glory  of  their 
own  nation  whatever  is  written  everywhere  tliroughout  the 
Scriptures  ;  nay,  they  often  cry  down  many  testimonies 
of  Scripture  for  the  purpose  of  boasting  in  their  own  privi- 
leges.    They  do  not  therefore  deny  the  dream  to  have  been 

'  Or,  shall  not  be  destroyed. — Calvin. 

2  Verbally,  "  and  broke,"  but  the  copula  ought  to  be  rendered  as  the 
relative. — Calvin. 


182  COMMENTARIES  ON  DANIEL.  LECT.XI. 

sent  to  King  Nebuchadnezzar  concerning  Christ's  kingdom  ; 
but  they  differ  from  us,  in  expecting  a  Christ  of  their  own. 
Hence  they  are  compelled  in  many  ways  to  corrupt  this 
prophecy  ;  because,  if  they  grant  that  the  fourth  empire  or 
monarchy  was  accomplished  in  the  Romans,  they  must  ne- 
cessarily acquiesce  in  the  Gospel,  which  testifies  of  the  arrival 
of  that  Messiah  who  was  promised  in  the  Law.  For  Daniel 
here  openly  affirms  that  Messiah's  kingdom  should  arrive  at 
the  close  of  the  fourth  monarchy.  Hence  they  fly  to  the 
miserable  refuge  that  by  the  fourth  monarchy  should  be 
understood  the  Turkish  empire,  which  they  call  that  of  the 
Ishmaelites  ;  and  thus  they  confound  the  Roman  with  the 
Macedonian  empire.  But  what  pretence  have  they  for 
making  only  one  empire  out  of  two  such  different  ones? 
They  say  the  Romans  spi'ang  from  the  Greeks  ;  and  if  we 
grant  this,  whence  did  the  Greeks  spring  ?  Did  they  not 
arise  from  the  Caspian  Mountains  and  Higher  Asia  ?  The 
Romans  referred  their  origin  to  Troy,  and  at  the  time  when 
the  prophecy  ought  to  be  fulfilled,  this  had  become  utterly 
obscure — but  what  is  this  to  the  purpose  when  they  had  no 
reputation  for  a  thousand  years  afterwards  ?  But  the  Turks 
a  long  time  afterwards,  namely  600  years,  suddenly  burst 
fortli  like  a  deluge.  In  such  a  variety  of  circumstances, 
and  at  such  a  distance  of  time,  how  can  they  form  one 
single  kingdom  ?  Then  they  shew  no  difference  between 
themselves  and  the  rest  of  the  nations.  For  thev  recall  us 
to  the  beginning  of  the  world,  and  in  this  way  make  one 
kingdom  out  of  two,  and  this  mixture  is  altogether  without 
reason,  or  any  pretension  to  it.  There  is  no  doubt  then, 
that  Daniel  intended  the  Romans  by  the  fourth  empire, 
since  we  yesterday  saw,  how  in  a  manner  contrary  to  nature, 
that  empire  ultimately  perished  by  intestine  discord.  No 
single  monarch  reigned  there,  but  only  a  democracy.  All 
thought  themselves  to  be  equally  kings,  for  they  were  all 
related.  This  union  ought  to  have  been  the  firmest  bond  of 
perpetuity.  But  Daniel  here  witnesses  beforehand,  how, 
even  if  they  were  intimately  related,  that  kingdom  would 
not  be  social,  but  would  perish  by  its  own  dissensions. 
Finally,  it  is  now  sufficiently  apparent  that  the  Prophet's 


CHAP.  II.  ii,  45.         COMMENTARIES  ON  DANIEL.  183 

words  cannot  be  otherwise  explained  than  of  the  Roman 
empire,  nor  can  they  be  drawn  aside,  exce^at  by  violence, 
to  the  Turkish  empire. 

I  shall  now  relate  what  our  brother  Anthony  has  sug- 
gested to  me,  from  a  certain  Rabbi  BarbineV  who  seems  to 
excel  others  in  acuteness.  He  endeavours  to  shew  by  six 
principal  arguments,  that  the  fifth  kingdom  cannot  relate 
to  our  Christ — Jesus,  the  son  of  Mary.  He  first  assumes  this 
principle,  since  the  four  kingdoms  were  earthly,  the  fifth 
cannot  be  comj)ared  with  them,  excejjt  its  nature  is  the 
same.  The  comparison  would  be,  he  says,  both  inappropriate 
and  absurd.  As  if  Scripture  does  not  always  compare  the 
celestial  kingdom  of  God  with  those  of  earth !  for  it  is 
neither  necessary  nor  important  for  all  points  of  a  compa- 
rison to  be  precisely  similar.  Although  God  shewed  to 
the  king  of  Babylon  the  four  earthly  monarchies,  it  does 
not  follow  that  the  nature  of  the  fifth  was  the  same,  since 
it  might  be  very  different.  Nay,  if  we  weigh  all  things 
rightly,  it  is  necessary  to  mark  some  difierence  between 
those  four  and  this  last  one.  The  reasoning,  therefore,  of 
that  rabbi  is  frivolous,  when  he  infers  that  Christ's  kingdom 
ought  to  be  visible,  since  it  could  not  otherwise  correspond 
with  the  other  kingdoms.  The  second  reason,  by  which  he 
opposes  us,  is  this, — if  religion  makes  the  difference  between 
kingdoms,  it  follows  that  the  Babylonian,  and  Persian,  and 
Macedonian  are  all  the  same  ;  for  we  know  that  all  those 
nations  worshipped  idols,  and  were  devoted  to  superstition  ! 
The  answer  to  so  weak  an  argument  is  easy  enough,  namely, 
these  four  kingdoms  did  not  differ  simply  in  religion,  but 
God  deprived  the  Babylonians  of  their  power,  and  transfer- 

*  The  Rabbi  Barbinel,  to  whose  opinion  Calvin's  attention  was  drawn, 
was  the  celebrated  Jewish  statesman  and  commentator,  Isaac  Abarbanel. 
He  claimed  descent  from  the  family  of  King  David,  being  born  in  liisbon 
1437,  and  died  at  Venice  1508.  From  Dr.  M'Caurs  preface  to  Tegg's 
Prideaux,  (1845,)  we  learn  that  his  "  Commentary  to  Daniel"  was  enti- 
tled Mayene  ha-yeslmah,  and  published  after  his  death  in  1551,  4to,  and 
also  at  Amsterdam,  1647.  The  younger  Buxtorf  translated  it  into  Latin, 
and  it  was  refuted  at  length  by  Carpzov,  Ilulsius,  and  Varenius.  Several 
of  his  works  are  still  unprinted.  He  was  a  strong  opponent  of  the  Chris- 
tian interpretation  oi  Daniel,  and  an  equally  determined  combatant  of  the 
rationalistic  views  of  Moses  the  Egyptian,  the  son  of  INIaimon. 


184;  COMMENTARIES  ON  DANIEL.  LECT.  XI. 

red  the  monarcliy  to  the  Medes  and  Persians  ;  and  by  the 
same  providence  of  God  the  Macedonians  succeeded  them  ; 
and  then,  when  all  these  kingdoms  were  abolished,  the 
Romans  possessed  the  sway  over  the  whole  East.  We  have 
already  explained  the  Prophet's  meaning.  He  wished  simply 
to  teach  the  Jews  this, — they  were  not  to  despair  through 
beholding  the  various  agitations  of  the  world,  and  its  sur- 
prising and  dreadful  confusion  ;  altliough  tliose  ages  were 
subject  to  many  changes,  the  promised  king  should  at  length 
arrive.  Hence  the  Prophet  wished  to  exhort  the  Jews 
to  patience,  and  to  hold  them  in  suspense  by  the  expecta- 
tion of  the  Messiah.  He  does  not  distinguish  these  four 
monarchies  through  diversity  of  religion,  but  because  God 
was  turning  the  world  round  like  a  wheel  while  one  nation 
was  expelling  another,  so  that  the  Jews  might  apply  all 
their  minds  and  attention  to  that  hope  of  redemption  which 
had  been  promised  through  Messiah's  advent. 

The  third  argument  which  that  rabbi  brings  forward  may 
be  refuted  Avithout  the  slightest  trouble.  He  gathers  from 
the  words  of  the  Prophet  that  the  kingdom  of  our  Christ, 
the  son  of  Mary,  cannot  be  the  kingdom  of  which  Daniel 
speaks,  since  it  is  here  clearly  expressed  that  there  should 
be  no  passing  away  or  change  of  this  kingdom  :  it  shall  not 
pass  on  to  another  or  a  strange  people.  But  the  Turks,  says 
he,  occupy  a  large  portion  of  the  world,  and  religion  among 
Christians  is  divided,  and  many  reject  the  doctrine  of  the 
Gospel.  It  follows,  then,  that  Jesus,  the  son  of  Mary,  is  not 
that  king  of  whom  Daniel  prophesied — that  is,  about  whom 
the  dream  which  Daniel  explained  occurred  to  the  king  of 
Babylon.  But  he  trifles  very  foolishly,  because  he  assumes 
what  we  shall  ever  deny — that  Christ's  kingdom  is  visible. 
For  however  the  sons  of  God  arc  dispersed,  without  any 
reputation  among  men,  it  is  quite  clear  tliat  Christ's  king- 
dom remains  safe  and  sure,  since  in  its  own  nature  it  is  not 
outward  but  invisible.  Christ  did  not  utter  these  words  in 
vain,  "  My  kingdom  is  not  of  this  world."  (John  xviii.  36.) 
By  this  expression  he  wished  to  remove  his  kingdom  from 
the  ordinary  forms  of  government.  Although,  therefore,  the 
Turks  have  spread  far  and  wide,  and  the  world  is  filled 


CHAP.  II.  44, 45.         COMMENTAEIES  ON  DANIEL,  185 

with  impious  despisers  of  God,  and  the  Jews  yet  occupy  a 
part  of  it,  still  Christ's  kingdom  exists  and  has  not  been 
transferred  to  any  others.  Hence  this  reasoning  is  not  only 
weak  but  puerile. 

A. fourth  argument  follows: — It  seems  very  absurd  that 
Christ,  who  was  born  under  Octavius  or  Augustus  Caesar, 
should  be  the  king  of  whom  Daniel  prophesied.  For,  says 
he,  the  beginning  of  the  fourth  and  fifth  monarchy  was 
the  same,  which  is  absurd  ;  for  the  fourth  monarchy  ought 
to  endure  for  some  time,  and  then  the  fifth  should  succeed 
it.  But  here  he  not  only  betrays  his  ignorance,  but  his 
utter  stupidity,  since  God  so  blinded  the  whole  people  that 
they  were  like  restive  dogs.  I  have  had  much  conversation 
with  many  Jews :  I  have  never  seen  either  a  drop  of  piety 
or  a  grain  of  truth  or  ingenuousness — nay,  I  have  never 
found  common  sense  in  any  Jew.  But  this  fellow,  who 
seems  so  sharp  and  ingenious,  displays  his  own  impudence 
to  his  great  disgrace.  For  he  thought  the  Roman  mon- 
archy began  with  Julius  Caesar!  as  if  the  Macedonian  empire 
was  not  abolished  when  the  Romans  took  possession  of 
Macedon  and  reduced  it  to  a  province,  when  also  Antiochus 
was  reduced  into  order  by  them — nay,  when  the  third 
monarchy,  namely,  the  Macedonian,  began  to  decline,  then 
the  fourth,  which  is  the  Roman,  succeeded  it.  Reason  itself 
dictates  to  us  to  reckon  in  this  way,  since  unless  we  con- 
fess the  fourth  monarchy  to  have  succeeded  directly  on  the 
passing  away  of  the  third,  how  could  the  rest  follow  on  ? 
We  must  observe,  also,  that  the  Prophet  does  not  look  to 
the  Caesars  when  he  treats  of  these  monarchies  ;  nay,  as  we 
saw  concerning  the  mingling  of  races,  this  cannot  in  any  way 
suit  the  Caesars  ;  for  we  shewed  yesterday  how  those  who 
restrict  this  passage  to  Pompey  and  Caesar  are  only  trifling, 
and  are  utterly  without  judgment  in  this  respect.  For  the 
Prophet  speaks  generally  and  continuously  of  a  popular 
state,  since  they  were  all  mutually  related,  and  yet  the 
empire  was  not  stable,  through  their  consuming  themselves 
internally  by  intestine  warfare.  iSince  this  is  the  case,  we 
conclude  this  rabbi  to  be  very  foolish  and  palpably  absurd 
in  asserting  the  Christ  not  to  be  the  son  of  Mary  who  was 


186  COMMENTARIES  ON  DANIEL.  LECT.  XL 

born  under  Augustus,  altliougli  I  do  not  argue  for  the  king- 
dom of  Christ  commencing  at  his  nativity. 

His  fifth  argument  is  this  : — Constantine  and  other  Ceesars 
professed  the  faith  of  Christ.  If  we  receive,  says  he,  Jesus 
the  son  of  Mary  as  the  fifth  king,  how  will  this  suit  ?  as 
the  Iloraan  Emj)ire  was  still  in  existence  under  this  king. 
For  where  the  religion  of  Christ  flourishes,  where  he  is  wor- 
shipped and  acknowledged  as  the  only  King,  that  kingdom 
ought  not  to  be  separated  from  his.  When  therefore  Christ, 
under  Constantine  and  his  successors,  obtained  both  glory 
and  power  among  the  Romans,  his  monarchy  cannot  be 
separated  from  theirs.  But  the  solution  of  this  is  easy,  as 
the  Prophet  here  puts  an  end  to  the  Roman  Empire  when 
it  began  to  be.torn  in  pieces.  As  to  the  time  when  Christ's 
reign  began,  I  have  just  said  it  ought  not  to  be  referred 
to  the  time  of  his  birth,  but  to  the  preaching  of  the  Gospel. 
From  the  time  when  the  Gospel  began  to  be  promulgated, 
we  know  the  Roman  monarchy  to  have  been  dissipated  and  at 
length  to  vanish  away.  Hence  the  empire  did  not  endure 
through  Constantine  or  other  emperors,  since  their  state  was 
difl:erent  ;  and  we  know  that  neither  Constantine  nor  the 
other  Cassars  were  Romans.  From  the  time  of  Trojan  the 
empire  began  to  be  transferred  to  strangers,  and  foreigners 
reigned  at  Rome.  We  also  know  by  what  monsters  God 
destroyed  the  ancient  glory^  of  the  Roman  people  ! — for 
nothing  could  be  more  abandoned  or  disgraceful  than  the 
conduct  of  many  of  the  emperors.  If  any  one  will  but  run 
through  their  histories,  he  will  discover  immediately  that  no 
other  people  ever  had  such  monsters  for  rulers  as  the  Ro- 
mans under  Heliogabalus  and  others  like  him, — I  omit  Nero 
and  Caligula,  and  speak  only  of  foreigners.  The  Roman 
Empire  was  therefore  abolished  after  the  Gospel  began  to  be 
promulgated  and  Christ  became  generally  known  throughout 
the  world.  Thus  we  observe  the  same  ignorance  in  this 
argument  of  the  rabbi  as  in  the  others. 

The  last  assertion  is, — The  Roman  empire  as  yet  partially 
survives,  hence  what  is  here  said  of  the  fifth  monarchy  can- 

>  This  -word  is  omitted  in  the  edition  published  at  Geneva  a.d.  1667, 
but  is  correctly  inserted  in  that  of  Bart.  Vinccntius,  a.d.  1571. — Tr. 


CHAP.  II.  44,  45.        COMMENTARIES  ON  DANIEL.  187 

not  belong  to  the  son  of  Mary  ;  it  is  necessary  for  the  fourth 
empire  to  be  at  an  end,  if  the  fifth  king  began  to  reign  when 
Christ  rose  from  the  dead  and  was  preached  in  the  world. 
I  reply,  as  I  have  said  already,  the  Roman  empire  ceased, 
and  was  abolished  when  God  transferred  their  whole  power 
with  shame  and  reproach  to  foreigners,  who  were  not  only 
barbarians,  but  horrible  monsters  !  It  would  have  been 
better  for  the  Romans  to  suffer  the  utter  blotting  out  of  their 
name,  rather  than  submit  to  such  disgrace.  We  perceive 
how  this  sixth  and  last  reason  vanishes  away.  I  wished  to 
collect  them  together,  to  shew  you  how  foolishly  those  Jew- 
ish reasoners  make  war  with  God,  and  furiously  oppose  the 
clear  light  of  the  Gospel. 

I  now  return  to  Daniel's  words.  He  says,  A  kingdom 
shall  come  and  destroy  all  other  kingdoms.  I  explained  yes- 
terday the  sense  in  which  Christ  broke  up  those  ancient 
monarchies,  which  had  come  to  an  end  long  before  his  ad- 
vent. For  Daniel  does  not  wish  to  state  precisely  what 
Christ  would  do  at  any  one  moment,  but  what  should  happen 
from  the  time  of  the  caj)tivity  till  his  appearance.  If  we 
attend  to  this  intention,  all  difficulty  will  be  removed  from 
the  passage.  The  conclusion,  therefore,  is  this  ;  the  Jews 
should  beliold  the  most  powerful  empires,  which  should  strike 
them  with  terror,  and  utterly  astonish  them,  yet  they  should 
prove  neither  stable  nor  firm,  through  being  opposed  to  the 
kingdom  of  the  Son  of  God.  But  Isaiah  denounces  curses 
upon  all  the  kingdoms  which  do  not  obey  the  Church  of 
God.  (Chap.  Ix.  12.)  As  all  those  monarchs  erected  their 
crests  against  the  Son  of  God  and  true  piety,  with  dia- 
bolical audacity,  they  must  be  utterly  swept  away,  and 
God's  curse,  as  announced  by  the  ProjJiet,  must  become  con- 
spicuous upon  them.  Thus  Christ  rooted  up  all  the  empires 
of  the  world.  The  Turkish  empire,  indeed,  at  this  day,  ex- 
cels in  wealth  and  power,  and  the  multitude  of  nations  under 
its  sway ;  but  it  was  not  God's  purpose  to  explain  future 
events  after  the  appearance  of  Christ.  He  only  wished 
the  Jews  to  be  admonished,  and  prevented  from  sinking 
under  the  w^eight  of  their  burden,  since  they  would  be  in  im- 
minent danger  througli  the  rise  of  so  many  fresh  tyrannies  in 


1 88  COMMENTARIES  ON  DANIEL.  LECT.  XI. 

the  world,  and  the  absence  of  all  repose.  God  wished,  there- 
fore, to  brace  their  minds  by  fortitude.  One  reason  was 
this — to  cause  them  to  dwell  upon  the  promised  redemption, 
and  to  experience  how  evanescent  and  uncertain  are  all 
the  empires  of  the  world  which  are  not  founded  in  God,  and 
not  united  to  the  kingdom  of  Christ.  God,  therefore,  will 
set  up  the  kingdoms  of  the  heavens,  which  shall  never  be  dis- 
sipated. It  is  here  worth  while  to  notice  the  sense  in  which 
Daniel  uses  the  term  "  perpetuity."  It  ought  not  to  be  re- 
stricted to  the  person  of  Christ,  but  belongs  to  all  the  pious 
and  the  whole  body  of  the  Church.  Christ  is  indeed  etern-al 
in  himself,  but  he  also  communicates  his  eternity  to  us,  be- 
cause he  preserves  the  Church  in  the  world,  and  invites  us 
by  the  hope  of  a  better  life  than  this,  and  begets  us  again 
by  his  Spirit  to  an  incorruptible  life.  The  perpetuity,  then, 
of  Christ's  reign,  is  twofold,  without  considering  his  person. 
First,  in  the  whole  body  of  believers  ;  for  though  the  Church 
is  often  dispersed  and  hidden  from  men's  eyes,  yet  it  never 
entirely  perishes  ;  but  God  preserves  it  by  his  incomprehen- 
sible virtue,  so  that  it  shall  survive  t^ll  the  end  of  the  world. 
Tlien  there  is  a  second  perpetuity  in  each  believer,  since 
each  is  born  of  incorruptible  seed,  and  renewed  by  the  Spirit 
of  God.  The  sons  of  Adam  are  now  not  mortal  only,  but 
bear  within  them  heavenly  life  ;  since  the  Spirit  within  them 
is  life,  as  St.  Paul  says,  in  the  Epistle  to  the  Romans. 
(Chap.  viii.  10.)  We  hold,  therefore,  that  whenever  Scrip- 
ture affirms  Christ's  reign  to  be  eternal,  this  is  extended  to 
the  wliole  body  of  the  Church,  and  need  not  be  confined  to 
his  person.  We  see,  then,  how  the  kingdom  from  which  the 
doctrine  of  the  Gospel  began  to  be  promulgated,  Avas  eter- 
nal ;  for  although  the  Church  was  in  a  certain  sense  buried, 
yet  God  gave  life  to  his  elect,  even  in  the  sepulchre. 
Whence,  then,  did  it  liappen  that  the  sons  of  the  Church 
were  buried,  and  a  new  people  and  a  new  creation  required, 
as  in  Ps.  cii.  18  ?  Hence  it  easily  appears  that  God  is  served 
by  a  remnant,  although  they  are  not  evident  to  human  ob- 
servation. 

He  adds.  This  kingdom  shall  not  pass  aiuay  to  another 
people.     By  this  phrase  the  Prophet  means  that  this  sove- 


CHAP.  II.  44,  45.         COMMENTAKIES  ON  DANIEL.  181) 


reignty  cannot  be  transferred,  as  in  the  other  instances. 
Darius  was  conquered  by  Alexander,  and  liis  posterity  was 
extinguished,  till  at  length  God  destroyed  that  ill-fated 
Macedonian  race,  until  no  one  survived  who  boasted  himself 
to  be  si^rung  from  that  family.  With  respect  to  the  Romans, 
although  they  continued  to  exist,  yet  they  were  so  disgrace- 
fully subjected  to  the  tyranny  of  strangers  and  barbarians,  as 
to  be  completely  covered  with  shame  and  utterly  disgraced. 
Then,  as  to  the  reign  of  Christ,  he  cannot  be  deprived  of  the 
empire  conferred  ujDon  him,  nor  can  we  who  are  his  members 
lose  the  kingdom  of  which  he  has  made  us  partakers.  Christ, 
therefore,  both  in  himself  and  his  members,  reigns  without 
any  danger  of  change,  because  he  always  remains  safe  and 
secure  in  his  own  jDorson.  As  to  ourselves,  since  we  are  pre- 
served by  his  grace,  and  he  has  received  us  under  his  own 
care  and  protection,  we  are  beyond  the  reach  of  danger ;  and, 
as  I  have  already  said,  our  safety  is  ensured,  for  we  cannot 
be  deprived  of  the  inheritance  awaiting  us  in  heaven.  We, 
therefore,  who  are  kept  by  his  power  through  faith,  as  Peter 
says,  may  be  secure  and  calm,  (1  Pet.  i.  5,)  because  whatever 
Satan  devises,  and  however  the  world  attempts  various  plans 
for  our  destruction,  we  shall  still  remain  safe  in  Christ.  We 
thus  see  how  the  Proj^het's  words  ought  to  be  understood, 
when  he  says  that  this  fifth  empire  is  not  to  be  transferred 
and  alienated  to  another  people.  The  last  clause  of  the 
sentence,  which  is  this,  it  shall  bruise  and  break  all  other 
kingdoms,  and  shall  stand  perpetually  itself,  does  not  require 
any  long  exjjosition.  We  have  explained  the  manner  in 
which  Christ's  kingdom  should  destroy  all  the  earthly  king- 
doms of  which  Daniel  had  previously  spoken  ;  since  whatever 
is  adverse  to  the  onlj'-begotten  Son  of  Grod,  must  necessarily 
perish  and  utterly  vanish  away.  A  Prophet  exhorts  all  the 
kings  of  the  earth  to  kiss  the  Son.  (Ps.  ii.  12.)  Since  neither 
tlie  Babylonians,  nor  Persians,  nor  Macedonians,  nor 
Romans,  submitted  themselves  to  Christ,  nay,  even  used 
their  utmost  efforts  to  oppose  him,  they  were  the  enemies  of 
piety,  and  ought  to  be  extinguislied  by  Christ's  kingdom  ; 
because,  although  the  Persian  empire  was  not  in  existence 
when  Christ  appeared  in  the  world,  yet  its  remembrance  was 


190  COMMENT  ABIES  ON  DANIEL.  LECT.  XI. 

cursed  before  God.  For  Daniel  does  not  here  touch  only 
on  those  things  which  were  visible  to  men,  but  raises  our 
minds  higher,  assuring  us  most  clearly  that  no  true  suj)- 
port  on  which  we  can  rest  can  be  found  except  in  Christ 
alone.  Hence  he  pronounces,  that  without  Christ  all  the 
splendour,  and  power,  of)ulence,  and  might  of  the  M'orld,  is 
vain,  and  unstable,  and  worthless.  He  confirms  the  same 
sentiment  in  the  following  verse,  where  God  shewed  the  king 
of  Babylon  what  should  happen  in  the  last  times,  when  he 
pointed  out  a  stone  cut  out  of  the  mountain  without  hands. 
We  stated  Christ  to  be  cut  out  of  the  mountain  without 
hands,  because  he  was  divinely  sent,  so  that  men  cannot 
claim  an3'tbing  for  themselves  in  this  respect,  since  God, 
when  treating  of  the  redemption  of  his  own  people,  sj)eaks 
thus,  by  Isaiah, — Since  God  saw  no  help  in  the  world,  he 
relied  upon  his  own  arm  and  his  own  power.  (Ixiii.  v.  5.) 
As,  therefore,  Christ  was  sent  onl}"-  by  his  heavenly  Father, 
he  is  said  to  be  cut  out  without  hands. 

Meanwhile,  we  must  consider  what  I  have  added  in  the 
second  place,  that  the  humble  and  abject  origin  of  Christ  is 
denoted,  since  it  was  like  a  rough  and  unpolished  stone. 
With  regard  to  the  word  "  mountain,"  I  have  no  doubt 
Daniel  here  wished  to  shew  Christ's  reign  to  be  sublime,  and 
above  the  whole  world.  Hence  the  figure  of  the  mountain 
means,  in  my  opinion,  —  Christ  should  not  spring  out  of 
the  earth,  but  should  come  in  the  glory  of  his  heavenly 
Father,  as  it  is  said  in  the  Prophet  :  And  thou,  Bethlehem 
EiDhratah,  art  the  least  among  the  divisions  of  Judah ;  yet  out 
of  thee  shall  a  leader  in  Israel  arise  for  me,  and  his  reign 
shall  be  from  the  days  of  eternit3^  (Micah  v.  2.)  Daniel, 
then,  here  condescends  to  those  gross  imaginations  to  which 
our  minds  are  subjected.  Because,  at  the  beginning,  Christ's 
dignity  did  not  appear  so  great  as  we  discern  it  in  the  kings 
of  the  world,  and  to  this  day  it  seems  to  some  obscured  by 
the  shame  of  the  cross,  manj^  alas !  desj^ise  him,  and  do 
not  acknowledge  any  dignity  in  him.  Daniel,  therefore, 
now  raises  aloft  our  eyes  and  senses,  when  he  says  this  stone 
should  he  cut  out  of  the  mountain.  Meanwhile,  if  any  one 
prefers  taking  the  mountain  for  the  elect  people,  I  will  not 


CHAP.  II  46.  COMMEHTARIES  ON  DANIEL.  191 

object  to  it,  but  tliis  seems  to  me  not  in  accordance  with  the 
genuine  sense  of  the  Prophet.  At  length  he  adds,  And  the 
dream  is  true,  and  its  interpretation  trustworthy.  Here 
Daniel  securely  and  intrepidly  asserts,  that  he  does  not 
bring  forward  doubtful  conjectures,  but  explains  faithfully  to 
King  Nebuchadnezzar  what  he  has  received  from  the  Lord. 
Here  he  claims  for  himself  the  Prophetic  authority,  to  in- 
duce the  king  of  Babylon  to  acknowledge  him  a  sure  and 
faithful  interpreter  of  God.  We  see  how  the  prophets  always 
spoke  with  this  confidence,  otherwise  all  their  teaching 
would  be  useless.  If  our  faith  depended  on  man's  wisdom, 
or  on  anything  of  the  kind,  it  would  indeed  be  variable. 
Hence  it  is  necessary  to  determine  this  foundation  of  truth, 
— Whatever  the  Prophets  set  before  us  proceeds  from  God  ; 
and  the  reason  why  they  so  constantly  insist  on  this  is, 
lest  their  doctrine  should  be  supposed  to  be  fabricated  by 
men.  Thus  also  in  this  place,  Daniel  first  says,  the  dream  is 
true  ;  as  if  he  said,  the  dream  is  not  a  common  one,  as  the 
j)oets  fable  concerning  a  gate  of  horn ;  the  dream  is  not 
confused,  as  men  imagine  when  scarcely  sane,  or  stuffed 
with  meat  and  drink,  or  through  bodily  constitution,  either 
melancholy  or  choleric.  He  states,  therefore,  the  king  of 
Babylon's  dream  to  have  been  a  true  oracle  ;  and  adds,  its 
interpretation  is  certain.  Where,  as  in  the  next  clause,  the 
Prophet  again  urges  his  own  authority,  lest  Nebuchadnezzar 
should  doubt  his  divine  instructions  to  explain  the  truth  of 
his  dream.     It  now  follows, — 

46.  Then  the  king  Nebuchadnez-  46.    Tunc   rex    Nebuchadnezer 

zarfelluponhisface,  and  worshipped  cecidit  in  faciem  suam,  et  Danielem 

Daniel,  and  commanded  that  they  adoravit :     et   oblationem,  et  suffi- 

should  offer  an  oblation  and  sweet  turn  odoriferiun,'  jussit  illi  sacrifi- 

odonrs  unto  him.  cari. 

When  the  king  of  Babylon  fell  upon  his  face,  it  is  partly 
to  be  considered  as  worthy  of  praise  and  partly  of  blame. 
It  was  a  sign  of  both  piety  and  modesty,  when  he  pros- 
trated himself  before  God  and  his  Prophet.  We  know  the 
fierceness  and  pride  of  kings ;  nay,  we  see  them  act  like 
madmen,  because  they  do  not  reckon  themselves  among 
mortals,  and  become  blinded  with  the  sijlendour  of  their 
'  That  is,  a  sweet-smelling  fragrance. — Calvin. 


192  COMMENTARIES  ON  DANII'L.  LECT.  XII. 

greatness.  Nebuchadnezzar  was  really  a  verj'  poweiful  nio- 
narcli,  and  it  was  difficult  for  liim  so  to  regulate  his  mind  as 
to  attribute  the  glory  to  God.  Thus  the  dream  which  Daniel 
explained  could  not  be  pleasing  to  him.  He  saw  liis  mo- 
narchy cursed  before  God,  and  about  to  perish  in  ignominy: 
others,  too,  which  should  succeed  it  were  ordained  in  heaven ; 
and  though  he  might  receive  some  comfort  from  the  destruc- 
tion of  the  other  kingdoms,  yet  it  was  very  harsh  to  deli- 
cate ears,  to  liear  that  a  kingdom,  which  appeared  most 
flourishing,  and  which  all  men  thought  would  be  j)erpetual, 
was  of  but  short  duration  and  sure  to  perish.  As,  therefore, 
the  king  so  prostrated  himself  before  Daniel,  it  is,  as  I  have 
said,  a  sign  of  piety  in  thus  reverencing  God,  and  in  em- 
bracing the  prophecy,  which  would  otherwise  be  bitter  and 
distasteful.  It  was  also  a  sign  of  modesty,  because  he 
humbled  himself  so  before  God's  Prophet  Tlius  far  the 
king  of  Babylon  is  worthy  of  praise,  and  we  will  discuss  to- 
morrow the  deficiency  in  his  reverence. 

PRAYER. 

Grant,  Almighty  God,  since  thou  hast  shewn  us  by  so  many,  such 
clear  and  such  solid  testimonies,  that  we  can  hope  for  no  other 
Redeemer  than  him  whom  thou  hast  set  forth  :  and  as  thou  hast 
sanctioned  his  divine  and  eternal  power  by  so  many  miracles, 
and  hast  sealed  it  by  both  the  preaching  of  the  Gospel  and  the 
seal  of  thy  Spirit  in  our  hearts,  and  dost  confirm  the  same  by 
daily  experience, — Grant  that  we  may  remain  firm  and  stable 
in  him.  May  we  never  decline  from  him  :  may  our  faith  never 
waver,  but  withstand  all  the  temptations  of  Satan :  and  may  we 
so  persevere  in  the  course  of  thy  holy  calling,  that  we  may  be 
gathered  at  length  unto  that  eternal  blessedness  and  perpetual 
rest  which  has  been  obtained  for  us  by  the  blood  of  the  same, 
thy  Son, — Amen. 


Hectuve  grtudftlj. 

We  said  yesterday  that  King  Nebuchadnezzar  was  worthy 
of  praise,  because  he  prostrated  himself  before  Daniel  after 
he  had  heard  the  narration  of  his  dream  and  the  interpre- 


CHAP.  II.  46.  COMMENTAKIES  ON  DANIEL.  193 

tation  whicli  was  added.  For  he  gave  tliem  some  testimony 
of  piety,  since  in  the  jierson  of  Daniel  he  adored  tlie  true 
God,  as  we  shall  mention  hereafter.  Hence  he  shewed 
himself  teachable,  since  the  prophecy  might  exasperate  his 
mind ;  because  tyrants  can  scarcely  ever  bear  anything  to 
detract  from  their  power.  But  he  cannot  be  entirely  ex- 
cused. Although  he  confesses  the  God  of  Israel  to  be  the 
only  God,  yet  he  transfers  a  part  of  his  worship  to  a  mortal 
man.  Those  who  excuse  this  do  not  sufficiently  remember 
how  profane  men  mingle  heavenly  and  earthly  things;  though 
they  occasionally  have  right  dispositions,  yet  they  relax  im- 
mediately to  their  own  superstitions.  Without  doubt  the 
confession  which  we  shall  meet  with  directly  was  confined 
to  this  single  occasion.  Nebuchadnezzar  was  not  really  and 
completely  converted  to  true  piety,  so  as  to  repent  of  his 
errors,  but  he  partially  recognised  the  supreme  power  to  be 
with  the  God  of  Israel.  This  reverence,  however,  did  not 
correct  all  his  idolatries,  but  by  a  sudden  impulse,  as  I  have 
said,  he  confessed  Daniel  to  be  a  servant  of  the  true  God. 
At  the  same  time  he  did  not  depart  from  the  errors  to  which 
he  had  been  accustomed,  and  he  afterwards  returned  to 
greater  hardness,  as  we  shall  find  in  the  next  chapter.  So 
also  we  see  Pharaoh  giving  glory  to  God,  but  only  for  a  mo- 
ment, (Exod.  ix.  27,  and  x.  J  6  ;)  meanwhile  he  continued 
determinately  proud  and  cruel,  and  never  put  off  liis  original 
disposition.  Our  opinion  of  the  king  of  Babylon  ought  to 
be  of  the  same  kind,  though  different  in  degree.  King 
Nebuchadnezzar's  obstinacy  was  not  equal  to  the  pride  of 
Pharaoh,  Each,  indeed,  shewed  some  sign  of  reverence,  but 
neither  was  truly  and  heartily  submissive  to  the  God  of 
Israel.  Hence  he  bows  before  Daniel,  not  thinking  him  a 
God,  but  mingling  and  confounding,  as  profane  men  do, 
black  and  white ;  and  we  know  that  from  the  beginning 
even  the  dullest  men  had  some  perception  of  the  only  God. 
For  no  one  ever  denied  the  existence  of  a  Supreme  Deity, 
but  men  afterwards  fabricated  for  themselves  a  multitude 
of  gods,  and  transferred  a  part  of  the  divine  worship  to 
mortals.  As  King  Nebuchadnezzar  was  involved  in  these 
errors,  we  are  not  surprised  at  his  adoring  Daniel,  and  at  the 
VOL.  I.  :s 


19-!?  COMMENTARIES  ON  DANIEL.  LECT.  XII. 

same  time  confessing-  there  is  but  one  God !  And  at  this 
day  we  see  how  all  in  the  papacy  confess  this  truth,  and  yet 
they  tear  up  the  name  of  God,  not  in  word,  but  in  reality ; 
for  they  so  divide  the  worship  of  God,  that  each  has  part  of 
the  spoil  and  the  plunder.  Daniel  relates  wdiat  experience 
even  now  teaches  us.  This  adoration  was,  it  is  true,  com- 
monly received  among-  the  Chaldeans,  since  the  Orientals 
were  always  extravagant  in  their  ceremonies,  and  we  know 
their  kings  to  have  been  adored  as  gods.  But  since  the  word 
for  sacrificing  is  here  used,  and  the  word  niUD,  mencheh, 
for  "offering"  also  occurs,  it  is  quite  clear  that  Daniel  was 
worshipped  without  consideration,  as  if  he  had  been  a  demi- 
god dropped  down  from  heaven.  Hence  we  must  conclude 
that  King-  Nebuchadnezzar  did  wrong  in  offering-  this  honour 
to  Daniel. 

There  ought  to  be  moderation  in  our  respect  for  God's 
Prophets,  as  we  should  not  extol  them  beyond  their  deserts  ; 
we  know  the  condition  on  which  the  Lord  calls  us  forth — 
that  he  alone  may  be  exalted,  while  all  his  teachers,  and 
prophets,  and  servants,  should  remain  in  their  own  position. 
A  question  arises  concerning  the  Prophet  himself, — Why  did 
he  allow  himself  to  be  worshipped  ?  For  if  Nebuchadnezzar 
sinned,  as  we  have  said,  the  Prophet  had  no  excuse  for  allow- 
ing- it.  Some  commentators  labour  anxiously  to  excuse 
him  ;  but  if  he  passed  this  by  in  silence,  we  must  be  com- 
pelled to  confess  him  in  some  degree  corrupted  by  the 
allurements  of  the  court,  since  it  is  difficult  to  be  familiar 
there  without  immediately  being  subject  to  its  contagion. 
The  defence  of  any  man,  however  perfect,  ought  never  to 
interfere  with  this  fixed  princijile — nothing  must  be  sub- 
tracted from  the  honour  of  God,  and — it  is  a  mark  of 
perverseness  whenever  and  howsoever  the  worshii)  which 
is  peculiar  to  God  is  transferred  to  creatures.  Perhaps 
Daniel  decidedly  refused  this,  and  so  restrained  the  folly  of 
the  king-  of  Babylon  ;  but  I  leave  the  point  in  doubt,  as 
nothing  is  said  about  it.  Although  it  is  scarcely  probable 
that  he  took  no  notice  at  the  time,  when  he  saw  the  honour 
of  God  partly  transferred  to  himself;  for  this  would  have 
been  to  make  himself  a  partaker  of  sacrilege  and  impiety. 


CHAP.  11.  47.       COMMENTARIES  ON  DANIEL.  195 

A  holy  Prophet  could  scarcely  fiill  into  this  snare.  We  know 
many  things  are  omitted  in  the  narrative,  and  Daniel  does 
not  record  what  was  done,  but  what  the  king-  ordered.  He 
prostrated  himself  on  his  face ;  but  perhaps  Daniel  shewed 
this  to  be  unlawful.  When  he  ordered  sacrifice  to  be  offered, 
Daniel  might  have  rejected  it  as  a  great  sin.  For  Peter 
propei'ly  corrected  the  error  of  Cornelius,  which  was  more  toler- 
able, since  he  wished  to  adore  Peter  after  the  common  fashion. 
If,  tlierefore,  the  Apostle  did  not  endure  this,  but  boldly  re- 
buked the  deed,  (Acts  x.  26,)  what  must  be  said  about  the 
Prophet  ?  But,  as  I  have  said,  I  dare  not  assert  anything  on 
either  side,  unless  what  conjecture  renders  probable,  that 
God's  servant  rejected  this  preposterous  honour.  If,  indeed, 
he  allowed  it,  lie  had  no  excuse  for  his  sin ;  but  still,  as  we 
have  said,  it  is  very  difficult  for  those  who  desire  to  retain 
their  purity  to  have  much  intercourse  with  courts,  without 
contracting  some  spots  of  corruption.  We  see  this  even  in 
the  person  of  Joseph.  Although  he  was  completely  dedi- 
cated to  God,  yet  in  his  language,  as  shewn  by  his  swear- 
ing, he  was  tainted  by  the  Egyptian  custom.  (Gen.  xlii.  15.) 
And  since  this  was  sinful  in  him,  the  same  may  be  said  of 
Daniel.     Let  ns  go  on  : — 

47.  The  king  answered  unto  Da-         47.  Respondit  rex Dameli,et  dixit, 

niel,  and  said,  Of  a  truth /^  is,  that  ExveroDeusvesteripse  esiDeusdeo- 

jour  God  is  a  God  of  gods,  and  a  Lord  rum,  et  dominus  regum,  et  revelator 

of  king:,  and  a  revealer  of  secrets,  arcanorum,  quod  potueris  revelare 

seeing  thou  couldest  reveal thissecret.  arcanum  hoc. 

This  confession  is  quite  pious  and  holy,  and  is  fraught 
with  rectitude  and  sincerity ;  it  may  even  be  taken  as  a 
proof  of  true  conversion  and  repentance.  But,  as  I  have 
lately  reminded  you,  profane  men  are  sometimes  seized  with 
an  admiration  of  God  ;  and  then  they  profess  largely  and 
copiously  whatever  may  be  expected  from  God's  true  wor- 
shippers. Still  this  is  but  momentary,  for  all  the  while  they 
remain  wrapt  up  in  their  own  superstitions.  God,  therefore, 
extorts  this  language  from  them,  when  they  speak  so  pious- 
ly ;  but  they  inwardly  retain  their  faults,  and  afterwards 
easily  fall  back  to  their  accustomed  habits — as  a  memorable 
example  will  shortly  prove  to  us.  Whatever  sense  be  adopt- 
ed, God  wished  his  glory  to  be  proclaimed  by  the  mouth  of 


196  COMMENTARIES  ON  DANIEL.  LECT.  XII. 

the  j)rofane  king,  and  desired  him  to  be  the  herald  of  his  own 
power  and  influence.  But  this  was  peculiarly  profitable  to 
those  Jews  who  still  remained  firm  in  their  allegiance  ;  for 
the  greater  part  had  revolted — notoriously  enough,  and  had 
degenerated  with  great  facility  from  the  pure  worship  of 
God.  When  led  into  captivity,  they  became  idolaters  and 
apostates,  and  denied  the  living  God  ;  but  a  small  number 
of  the  pious  remained  ;  God  wislied  to  promote  their  benefit, 
and  to  strengthen  their  minds  when  he  drew  this  confession 
from  the  king  of  Babylon.  But  another  object  was  gained, 
since  the  king  as  well  as  all  the  Chaldeans  and  Assyrians 
were  rendered  more  excuseless.  For  if  the  God  of  Israel 
was  truly  God,  why  did  Bel  in  the  meantime  retain  his  rank  ? 
He  is  the  God  of  gods — then  it  must  be  added  at  once,  he  is 
the  enemy  of  false  gods.  We  observe  how  Nebuchadnezzar 
here  mingles  light  with  darkness,  and  black  with  white, 
while  he  confesses  the  God  of  Israel  to  be  supreme  among 
gods,  and  yet  continues  to  worship  other  deities.  For  if  the 
God  of  Israel  obtains  his  right,  all  idols  vanish  away.  Hence, 
Nebuchadnezzar  contends  with  himself  in  this  language. 
But,  as  I  have  said,  he  is  seized  by  a  violent  impulse,  and  is 
not  quite  in  his  senses  when  he  so  freely  declares  the  power 
of  the  only  God. 

As  far  then  as  words  go,  he  says,  ttndy  youi'  God  is  him- 
self a  God  of  gods.  The  particle  tridy  is  by  no  means  super- 
fluous here  ;  it  is  strongly  affirmative.  For  if  any  one  had 
inquired  of  him  whether  Bel  and  other  idols  were  to  be  wor- 
shipped as  gods,  he  might  answer,  "  yes  ;"  but  doubtfully, 
and  according  to  pre-conceived  opinion,  since  all  supersti- 
tious worshippers  are  perplexed,  and  if  ever  they  defend 
their  superstitions,  they  do  so  with  the  rashness  which  the 
devil  suggests,  but  not  according  to  their  judgment.  In 
truth,  their  minds  are  not  composed  when  they  dare  to  as- 
sert their  own  superstitions  to  be  pious  and  holy.  But 
Nebuchadnezzar  seems  here  formally  to  renounce  his  own 
errors  ;  as  if  he  had  said — Hitherto  I  acknowledged  other 
gods,  but  I  now  change  my  opinion  ;  I  have  discovered  your 
God  to  be  the  chief  of  all  gods.  And,  truly,  if  he  really 
spoke  his  own  mind,  he  might  perceive  he  was  doing  injus- 


CHAP.  II.  47.  COMMENTARIES  ON  DANIEL.  197 

tioe  to  his  own  idols,  if  there  was  any  divinity  in  them  ; 
Israel's  God  was  confessedly  held  in  utter  hatred  and  abomi- 
nation by  the  profane  nations.  By  extolling  him  above  all 
gods,  he  degrades  Bel  and  the  whole  crew  of  false  gods 
which  the  Babylonians  worshipped.  But,  as  we  have  said, 
he  was  swayed  by  impulse  and  spoke  without  thinking.  He 
was  in  a  kind  of  enthusiasm,  since  God  astonished  him,  and 
then  drew  him  on  to  wonder  at  and  to  declare  his  own  power. 
He  calls  him  Lord  of  kings,  by  which  eulogium  he  claims 
for  him  the  supreme  dominion  over  the  world  ;  he  means  to 
assert  that  Israel's  God  not  only  excels  all  others,  but  holds 
the  reins  of  government  over  the  world.  For  if  he  is  the 
Lord  of  kings,  all  people  are  under  his  hand  and  dominion  ! 
and  the  multitude  of  mankind  cannot  be  drawn  away  from 
his  empire,  if  he  rules  their  very  monarchs.  We  understand, 
therefore,  the  meaning  of  these  words,  namely,  whatever 
deity  is  worshipped  is  inferior  to  the  God  of  Israel,  because 
he  is  high  above  all  gods  ;  then  his  providence  rules  over 
the  world,  while  he  is  Lord  of  all  peoples  and  kings,  and 
governs  all  things  by  his  will. 

He  adds,  he  is  a  revealer  of  secrets.  This  is  our  proof 
of  Divinity,  as  we  have  said  elsewhere.  For  Isaiah,  when 
wishing  to  prove  the  existence  of  only  one  God,  takes  these 
two  principles,  viz..  Nothing  happens  without  his  permission  ; 
and  his  foreseeing  all  things.  (Cha]).  xlviii.  3-5.)  These 
two  principles  have  been  inseparably  united.  Although 
Nebuchadnezzar  did  not  understand  what  was  the  true  pecu- 
liarity of  Divinity,  yet  he  is  here  impelled  by  the  secret  in- 
stinct of  God's  Spirit  clearly  to  set  forth  God's  power  and 
wisdom.  Hence  he  confesses  the  God  of  Israel  to  excel  all 
gods,  since  he  obtains  power  in  the  whole  world,  and  nothing 
whatever  is  concealed  from  him.  He  adds  the  reason — 
Daniel  could  reveal  that  secret.  This  reason  does  not  seem 
a  very  good  one  ;  for  he  infers  the  world  to  be  governed  by 
one  God,  because  Daniel  made  this  secret  known.  But 
then  "  this  has  no  reference  to  his  power."  The  answer  to 
this  remark  is  easy  ;  we  shewed  elsewhere  how  we  ought  not 
to  imagine  a  god  like  Apollo  who  can  only  predict  future 
events.     And,  truly,  it  is  far  too  insipid  to  attribute  to  God 


198  COMMENTARIES  ON  DANIEL,  LECT.  XII. 

simple  prescience,  as  if  the  events  of  the  world  had  any  other 
dependence  than  upon  his  power ;  for  God  is  said  to  have  a 
previous  knowledge  of  future  events,  because  he  determined 
what  he  wished  to  have  done.  Hence  Nebuchadnezzar 
concluded  the  dominion  of  the  whole  world  to  be  in  God's 
hands,  because  he  could  predict  futurity  ;  for  unless  he  had 
the  full  power  over  the  future,  he  could  not  predict  anything 
with  certainty.  As,  therefore,  he  really  predicts  future 
events,  this  clearly  determines  all  things  to  be  ordained  by 
him,  and  disproves  the  existence  of  chance,  while  he  fulfils 
whatever  he  has  decreed. 

Let  us  learn  from  this  passage,  how  insufficient  it  is  to 
celebrate  God's  wisdom  and  power  with  noisy  declamation, 
unless  we  at  the  same  time  reject  all  superstitions  from 
our  minds,  and  so  cling  to  the  only  God  as  to  bid  all  others 
heartily  farewell.  No  fuller  verbal  confession  can  be  re- 
quired than  is  here  set  before  us  ;  and  yet  we  observe  how 
Nebuchadnezzar  was  always  involved  in  Satan's  impostures, 
because  he  wished  to  retain  his  false  gods,  and  thought  it 
sufficient  to  yield  the  first  jolace  to  the  God  of  Israel.  Let  us 
learn  again,  to  do  our  best  in  purging  the  mind  from  all 
superstitions,  that  the  only  God  may  pervade  all  our  senses. 
Meanwhile,  we  must  observe  how  severe  and  dreadful  a 
judgment  awaits  Papists,  and  all  like  them,  who  at  least 
ought  to  be  imbued  with  the  rudiments  of  piety,  while  they 
confess  the  existence  of  but  one  supreme  God,  and  yet 
mingle  together  a  great  multitude  of  deities,  and  dishonour 
both  his  power  and  wisdom,  and  at  the  same  time  observe 
what  is  here  said  by  a  profane  king.  For  the  Papists  not 
only  divide  God's  power,  by  distributing  it  in  parts  to  each 
of  their  saints ;  but  also  when  they  speak  of  God  himself, 
they  fancy  him  as  knowing  all  things  beforehand,  and  yet 
leaving  all  things  contingent  on  man's  free  will  ;  first  creat- 
ing all  things,  and  then  leaving  every  event  in  suspense. 
Hence  heaven  and  earth,  as  they  bear  either  men's  merits 
or  crimes,  at  one  time  become  useful,  and  at  another  adverse 
to  mankind.  Truly  enough,  neither  rain,  nor  heat,  nor 
cloudy  nor  serene  weather,  nor  anything  else  happens  with- 
out God's  permission  ;  and  whatever  is  adverse  is  a  sign  of 


CHAP.  II.  48.  COMMENTARIES  ON  DANIEL.  199 

his  curse ;  whatever  is  prosiieroiis  and  desirable  is  the  sign 
of  his  favour.  Tliis,  indeed,  is  true,  but  when  the  Papists 
lay  their  foundation  in  the  will  of  man,  we  see  how  they 
deprive  God  of  his  rights.  Let  us  learn,  then,  from  this  pas- 
sage, not  to-  attribute  to  God  less  than  was  conceded  by  this 
profane  king. 

48.  Then  the  king  made  Daniel  48.  Tunc  rex  Danielem  magnl- 
a  great  man,  and  gave  him  many  ficavit,  et  munera  pra?clara,  et  mag- 
great  gifts,  and  made  him  ruler  over  na  dedit  ei,'  et  constituit  cum  super 
the  whole  province  of  Babylon,  and  totam  povinciam  Babylonis,  et  ma- 
chief  of  the  governors  over  all  the  gistrinn  procerum  super  omnes 
wise  men  of  Babylon.  sapientes  Babylonis. 

Here  also  another  point  is  added,  namely,  how  King 
Nebuchadnezzar  raised  God's  Prophet  and  adorned  him  with 
the  highest  honours.  "We  have  spoken  of  that  preposterous 
worship  which  he  himself  displayed  and  commanded  others 
to  offer.  As  far  as  concerns  gifts  and  the  discharge  of 
public  duties,  we  can  neither  condemn  Nebuchadnezzar  for 
honouring  God's  servant,  nor  yet  Daniel  for  suffering  himself 
to  be  thus  exalted.  All  God's  servants  ought  to  take  care 
not  to  make  a  gain  of  their  office,  and  we  know  how  very 
pestilent  the  disease  is  when  prophets  and  teachers  are  ad- 
dicted to  gain,  or  easily  receive  the  gifts  offered  them.  For 
where  there  is  no  contempt  of  money,  many  vices  necessarily 
spring  up,  since  all  avaricious  and  covetous  men  adulterate 
God's  word  and  make  a  traffic  of  it.  (2  Cor.  ii.  17.)  Hence 
all  prophets  and  ministers  of  God  ought  to  watch  against 
being  covetous  of  gifts.  But  as  far  as  Daniel  is  concerned, 
he  might  receive  what  the  king  offered  him  just  as  Joseph 
could  lawfully  undertake  the  government  of  the  Avhole  of 
Egypt.  (Gen.  xli.  40.)  There  is  no  doubt  that  Daniel  had 
other  views  than  his  private  and  personal  advantage.  We 
must  not  believe  him  covetous  of  gain  while  he  bore  his 
exile  so  patiently,  and,  besides  this,  when  at  the  hazard  of 
his  life  he  had  preferred  abstinence  from  the  royal  food  to 
alienating  himself  from  the  people  of  God.  As  he  manifestly 
preferred  the  shame  of  the  cross  by  which  God's  peoi)le 
were  then  oppressed,  to  opulence,  luxury,  and  honour,  who 
will  think  him  blinded  by  avarice  through  receiving  gifts  ? 
'  Or,  gave  him  many  gifts,  as  some  translate Calvin. 


200  COMMENTARIES  ON  DANIEL.  LECT.XII. 

But  since  lie  saw  tlie  sons  of  God  miserably  and  cruelly  op- 
pressed by  the  Chaldeans,  he  wished  as  far  as  he  could  to 
succour  them  in  their  miseries.  As  he  well  knew  this 
Avould  afford  some  consolation  and  support  to  his  race,  he 
allowed  himself  to  be  made  prefect  of  a  province.  And  the 
same  reason  influenced  him  to  seek  some  place  of  authority 
for  his  comjianions,  as  follows, — 

49.  Then  Daniel  requested  of  the  49.  Et  Daniel  petiit  a  rege  ;  et 

king,  and  he  set  Shadrach,  Meshach,  constituit     super     opus'    provincise 

and  Abed-nego,  over  the  afiairs  of  Babvlonis  Sidrach,Mesach,  et  Abed- 

the  province  of  Babylon  :  but  Daniel  nego  :  Daniel  autem  erat  in  porta 

sat  in  the  gate  of  the  king.  regis. 

Some  ambition  may  be  noticed  here  in  the  Proijhet,  since 
he  procures  honours  for  his  own  companions.  For  when  the 
king  spontaneously  oifers  him  a  command,  he  is  obliged  to 
accept  it ;  he  need  not  offend  the  mind  of  the  proud  king. 
There  was  a  necessity  for  this,  because  he  himself  seeks  from 
the  king  prefectshij^s  for  others.  What  shall  we  say  was 
the  origin  of  this  conduct?  As  I  have  already  hinted,  Daniel 
may  be  here  suspected  of  ambition,  for  it  might  be  charged 
against  him  as  a  crime  that  he  made  a  gain  of  the  doctrine 
which  he  had  been  divinely  taught.  But  he  rather  regarded 
his  j)eoj)le,  and  wished  to  bring  some  comfort  to  them  when 
oj)pressed.  For  the  Chaldeans  treated  their  slaves  tyranni- 
cally, and  we  are  aware  how  the  Jews  were  utterly  hated 
by  the  whole  world.  When  therefore  Daniel,  through  the 
feeling  of  pity,  seeks  some  consolation  from  the  people  of  God, 
there  is  no  reason  for  accusing  him  of  any  fault,  because  he 
was  not  drawn  aside  by  private  advantage,  and  did  not  de- 
sire honours  for  either  himself  or  his  companions ;  but  he 
was  intent  on  that  object  to  enable  his  companions  to 
succour  the  Jews  in  their  troubles.  Hence  the  authority 
which  he  obtains  for  them  has  no  other  object  than  to  cause 
the  Jews  to  be  treated  a  little  more  humanely,  as  their 
condition  would  not  be  so  harsh  and  bitter  while  they  have 
prefects  of  their  own  people  who  should  study  to  treat  them  as 
brethren.  We  now  see  how  Daniel  may  be  rightly  acquitted 
of  this  charge  without  any  difficulty  or  argument ;  for  the 

•'  Or,  administration. —  Calvin. 


CHAP. III.  1.  COMMENTARIES  ON  DANIEL.  201 

matter  itself  is  sufficiently  clear,  and  we  may  readily  collect 
that  Daniel  was  both  pious  and  humane,  and  free  from  all 
charge  of  sin.  From  the  words — was  in  the  king's  gate,  we 
ought  not  to  understand  his  being  a  gate-keei:)er.  Some 
suppose  this  phrase  to  be  used,  because  they  were  ac- 
customed to  exercise  justice  there;  but  they  transfer  to  the 
Chaldeans  what  Scripture  teaches  us  of  the  Jews.  I  take  it 
more  simply.  Daniel  was  chief  over  the  king's  court,  since 
he  held  the  sujjreme  command  there  ;  and  that  sense  is  more 
genuine.  Besides,  we  are  fully  aware  of  the  custom  of  the 
Chaldeans  and  Assyrians  to  make  the  approach  to  the  king 
difficult.  Daniel  is  therefore  said  to  he  at  the  gate,  to  pre- 
vent any  entrance  into  the  king's  palace,  unless  by  his  per- 
mission.    It  now  follows, — 


CHAPTER  THIRD. 

1.  Nebuchadnezzar  the  king  made  an  1.    Nebuchadnezer    rex   fecit 

image  of  gold,  whose  height  ivas  three-  imaginem  ex  am-o,  altitude  ejus 

score  cubits,  and  the  breadth  thereof  cubitorum  sexaginta,  latitudo  cu- 

six  cubits  :  he  set  it  up  in  the  plain  of  bitorum  sex  :  erexit  earn  in  plani- 

Dura,  in  the  province  of  Babylon.  tie  Dura,'  in  provincia  Babylonis. 

Very  probably  this  statue  was  not  erected  by  King 
Nebuchadnezzar  within  a  short  period,  as  the  Prophet  does 
not  notice  how  many  years  had  passed  away  ;  for  it  is  not 
probable  that  it  was  erected  within  a  short  time  after  he 
had  confessed  the  God  of  Israel  to  be  the  Supreme  Deity. 
Yet  as  the  Prophet  is  silent,  we  need  not  discuss  the  matter. 
Some  of  the  rabbis  think  this  statue  to  have  been  erected  as 
an  expiation  ;  as  if  Nebuchadnezzar  wished  to  avert  the 
effect  of  his  dream  by  this  charm,  as  they  say.  But  their 
guess  is  most  frivolous.  We  may  inquire,  however,  whetlier 
Nebuchadnezzar  deified  himself  or  really  erected  this  statue  to 
Bel  the  principal  deity  of  the  Chaldeans,  or  invented  some 
new-fangled  divinity  ?  Man}'  incline  to  the  opinion  that  he 
wished  to  include  himself  in  the  number  of  the  deities,  but 

*  Some  make  this  word  a  noun  appellative,  and  translate  it,  "  habitable 
land,"  but  the  following  translation  is  more  correct : — He  placed  an  image 
on  the  plains  of  Dura. — Calvin. 


202  COMMENTARIES  ON  DANIEL.  LECT.  XII. 

this  is  not  certain — at  least  I  do  not  think  so.  Nebuchad- 
nezzar seems  to  me  rather  to  have  consecrated  this  statue  to 
some  of  the  deities  ;  but,  as  superstition  is  always  joined 
with  ambition  and  pride,  very  likely  Nebuchadnezzar  was 
also  induced  by  vain  glory  and  luxury  to  erect  this  statue. 
As  often  as  the  superstitious  incur  expense  in  building 
temples  and  in  fabricating  idols,  if  any  one  asks  them 
their  object,  they  immediately  reply — the}'  do  it  in  honour 
of  Grod  !  At  the  same  time  thej^  are  all  promoting  their 
own  fame  and  rei^utation.  All  the  superstitious  reckon 
God's  worship  valueless,  and  rather  wish  to  acquire  for  them- 
selves favour  and  estimation  among  men.  I  readily  admit 
this  to  have  been  Nebuchadnezzar's  intention,  and  indeed  I 
am  nearly  certain  of  it.  But  at  the  same  time  some  pre- 
tence to  piety  was  joined  with  it ;  for  he  pretended  that 
he  wished  to  Avorship  God.  Hence,  also,  what  I  formerly 
mentioned  appears  more  clear,  namely, — King  Nebuchad- 
nezzar was  not  truly  and  heartily  converted,  but  rather 
remained  fixed  in  his  own  errors,  when  he  was  attributing 
glory  to  the  God  of  Israel.  As  I  have  already  said,  that 
confession  of  his  was  limited,  and  he  now  betrays  what  he 
nourished  in  his  heart ;  for  when  he  erected  the  statue  he 
did  not  return  to  his  own  natural  disposition,  but  rather  his 
impiety,  which  was  hidden  for  a  time,  was  then  detected. 
For  that  remarkable  confession  could  not  be  received  as  a 
proof  of  change  of  mind.  All  therefore  would  have  said  he 
was  a  new  man,  if  God  had  not  wished  it  to  be  made  plain 
that  he  was  held  bound  and  tied  by  the  chains  of  Satan,  and 
was  still  a  slave  to  his  own  errors.  God  wished  then  to  pre- 
sent this  example  to  manifest  Nebuchadnezzar  to  be  always 
impious,  although  through  compulsion  he  gave  some  glory 
to  the  God  of  Israel. 

PRAYER. 

Grant,  Almighty  God,  since  our  minds  have  so  many  liidden  recesses 
that  nothing  is  more  difficult  than  thoroughly  to  purge  them  from 
all  fiction  and  lying, — Grant,  I  say,  that  we  may  honestly  examine 
ourselves.  Do  thou  also  shine  upon  us  with  the  light  of  thy  Holy 
)Spirit ;  may  we  truly  acknowledge  our  hidden  faults  and  put 


CHAP.  III.  1.  COMMENTARIES  ON  DANIEL.  203 

them  far  away  from  us,  that  thou  mayest  be  our  only  God,  and 
our  true  piety  may  obtain  the  palm  of  thine  approbation.  May 
we  offer  thee  pure  and  spotless  v/orship,  and  meanwhile  may  we 
conduct  ourselves  in  the  world  with  a  pure  conscience  ;  and  may 
each  of  us  be  so  occupied  in  our  duties  as  to  consult  our  brother's 
advantage  as  well  as  our  own,  and  at  length  be  made  partakers  of 
that  true  glory  which  thou  hast  prepared  for  us  in  heaven  through 
Christ  our  Lord. — Amen. 


We  began  in  the  last  Lecture  to  treat  of  the  golden 
Statue  which  Nebuchadnezzar  erected,  and  placed  in  the 
plain  or  open  country  of  Dura.  We  stated  this  statue  to  have 
been  erected  for  a  religious  reason,  when  the  ambition  of  that 
king  or  tyrant  was  at  its  full  swiiy,  which  we  may  always 
observe  in  the  superstitious.  For  although  they  always  put 
forward  the  name  of  God,  and  persuade  themselves  that  they 
are  worshipping  God,  yet  pride  always  impels  them  to  desire 
the  approbation  of  the  world.  Such  was  the  desire  of  King 
Nebuchadnezzar  in  erecting  this  statue,  as  its  very  magni- 
tude disj)lays.  For  the  Prophet  says,  the  height  of  the  statue 
was  sixty  cubits,  and  its  breadth  six  cubits.  Such  a  mass 
must  have  cost  much  expense,  for  the  image  was  made  of 
gold.  Probably  this  gold  was  acquired  by  much  raj^ine  and 
plunder  ;  but  whether  it  was  so  or  not,  we  may  here  view, 
as  I  have  said,  the  profane  king  so  worshipping  God  as 
to  propagate  the  remembrance  of  his  own  name  to  posterity. 
The  region  in  which  he  placed  the  image  seems  to  imply 
this.  Without  doubt  the  Prophet  here  points  out  some  cele- 
brated place  which  men  were  accustomed  to  frequent  for  the 
sake  of  merchandise  and  other  necessities.  But  as  far  as 
the  king's  special  intention  is  concerned,  we  stated  their 
conjecture  to  be  out  of  place  who  think  the  statue  to  liave 
been  erected  for  the  sake  of  expiating  his  dream.  It  is 
more  j)robable,  since  the  Jews  were  dispersed  throughout 
Assyria  and  Chaldea,  that  tliis  image  was  erected,  lest  those 
foreigners  who  were  exiles  from  their  countr}''  should  intro- 
duce any  novelty.    This  conjecture  carries  some  weight  with 


204  COMMENTARIES  ON  DANIEL.  LECT.XIII. 

it ;  for  Nebuchadnezzar  knew  the  Jews  to  be  so  attached  to 
the  God  of  their  fathers  as  to  be  averse  to  all  the  supersti- 
tions of  the  Gentiles.  He  feared,  therefore,  lest  they  should 
seduce  others  to  their  own  opinions,  and  he  wished  to  coun- 
teract this  by  erecting  a  new  statue,  and  commanding  all 
his  subjects  to  bow  down  to  it.  Meanwhile,  we  see  how 
quickly  the  acknowledgment  of  Israel's  God,  whose  glory 
and  power  he  had  so  lately  celebrated,  had  vanished  from 
his  mind !  Now  this  trophy  is  erected  to  reproach  him,  as 
if  he  had  been  vanquished  as  well  as  the  idols  of  the  heathen. 
But,  we  have  said  elsewhere,  Nebuchadnezzar  never  seriously 
acknowledged  the  God  of  Israel,  but  by  a  sudden  impulse 
was  comi5elled  to  confess  him  to  be  the  Supreme  and  only 
God,  though  he  was  all  the  while  drowned  in  his  own  super- 
stitions. Hence  his  confession  was  rather  the  result  of  asto- 
nishment, and  did  not  proceed  from  true  change  of  heart. 
Let  us  now  come  to  the  remainder  : 

2.  Then  Nebuchadnezzar  the  king  2.  Tunc  Nebuchadnezer  rex  mi- 
sent  to  gather  together  the  princes,  sit  ad  congregandum  satrapas,  du- 
the  governors,  and  the  captains,  the  ces,  et  qufestores,  primates,  vel 
judges,  the  treasurers,  the  counsel-  proceres,  judices,  magistratus,  op- 
lors,  the  sheriffs,  and  all  the  rulers  timates,  et  omnes  prsefectos  provin- 
of  the  provinces,  to  come  to  the  de-  ciarum,  ut  venirent  ad  dedicationem 
dication  of  the  image  which  Nebu-  imaginis,  quam  erexerat  Nebuchad- 
chadnezzar  the  king  had  set  up.  nezer  rex. 

I  do  not  know  the  derivation  of  the  word  "  Satraj) ;"  but 
manifestly  all  these  are  names  of  magistracies,  and  I  allow 
myself  to  translate  the  words  freely,  since  they  are  not 
Hebrew,  and  the  Jews  are  equally  ignorant  of  their  origin. 
Some  of  them,  indeed,  appear  too  subtle  ;  but  they  assert 
nothing  but  what  is  frivolous  and  foolish.  We  must  be  con- 
tent with  the  simj)le  expression — he  sent  to  collect  the  satraps. 

3.  Then  the  princes,  the  gover-  3.  Tunc  congregati  sunt  satrapa?, 
nors,  and  captains,  the  judges,  the  duces,  proceres,  qusestores,  magis- 
treasurcrs,  the  counsellors,  the  tratus,  judices,  optimates,  et  omnes 
slicrift's,  and  all  the  rulers  of  the  prfefecti  provinciarum  ad  dedica- 
provinces,  were  gathered  together  tionem  imaginis,  quam  erexerat 
unto  the  dedication  of  the  image  that  Nebuchadnezer  rex:  et  steterunt 
Nebuchadnezzar  the  king  had  set  coram  imagine  quam  erexerat  Ne- 
up;  and  they  stood  before  the  image  buchadnezer.   . 

that  Nebuchadnezzar  had  set  up. 

Let  us  add  the  context,  as  the  subject  is  continued  : 


CHAP.  III.  3-7.  COMMENTARIES  ON  DANIEL.  205 

4.  Then  an  herald  cried  aloud,  4.  Et  prseco  clamabat  in  fortitu- 
To  you  it  is  commanded,  0  people,  dine  :^  Vobis  edicitur,  populi,  gentes, 
nations,  and  languages,  et  linguse,^ 

5.  T/ia«  at  what  time  ye  hear  the  5.  Siraulac audieritis  vocem  cornu, 
sound  of  the  cornet,  flute,  harp,  vel,  tubce,  fistulse,  citharse,  sambucae, 
sackbut,  psaltery,  dulcimer,  and  all  psalterii,  symphonic,  et  omnia  in- 
kinds  of  music,  ye  fall  down  and  strumenta  musices :  ut  procidatis,  et 
worship  the  golden  image  that  Ne-  adoretis  imaginem  auream,  quam 
buchaduezzar  the  king  hath  set  up.  erexit  Nebuchadnezer  rex. 

I  do  not  know  of  what  kind  these  musical  instruments 
were. 

6.  And  whoso  falleth  not  down  6.  Et  quisquis  non  prociderit^  et 
and  worshippeth,  shall  the  same  hour  adoraverit,  eadem  hora,^  projicietur 
be  cast  into  the  midst  of  a  burning  in  medium  fornacem  ignis  ardentis, 
fiery  furnace.  vel,  ardentem. 

7.  Therefore  at  that  time,  when  7.  Itaque  simulatque,  eac/em /jora 
all  the  people  heard  the  sound  of  the  atque,  audierint  omnes  populi  vocem 
cornet,  flute,  harp,  sackbut,  psaltery,  cornu,  fistulse,  citharse,  sarabucje, 
and  all  kinds  of  music,  all  the  peo-  psalterii,  et  omnium  instrumentorum 
pie,  the  nations,  and  the  languages,  musices,  prociderunt  omnes  populi, 
fell  down  and  worshipped  the  golden  gentes  et  lingupe  adorantes  imaginem 
image  that  Nebuchadnezzar  the  king  auream,  quam  erexerat  Nebuchad- 
had  set  up.  nezer  rex. 

We  see  how  Nebuchadnezzar  wished  to  establish  amona* 
all  the  nations  under  his  sway  a  religion  in  which  there 
should  be  no  mixture  of  foreign  novelty.  He  feared  dissen- 
sion as  a  cause  of  disunion  in  his  empire.  Hence  we  may 
suppose  the  king  to  have  consulted  his  own  private  ease  and 
advantage,  as  princes  are  accustomed  to  consult  their  own 
wishes  rather  than  God's  requirements  in  promulgating 
edicts  concerning  the  worship  of  God.  And  from  the  be- 
ginning, this  boldness  and  rashness  have  increased  in  the 
world,  since  those  who  have  had  supreme  power  have  always 
dared  to  fabricate  deities,  and  have  proceeded  beyond  this 
even  to  ordering  the  gods  which  they  have  invented  to  be 
worshipped.  The  different  kinds  of  gods  are  well  known  as 
divided  into  three — the  Philosophical,  the  Political,  and 
the  Poetical.  They  called  tliose  gods  "  philosophical"  which 
natural  reason  prompts  men  to  worship.  Truly,  indeed,  philo- 
sophers are  often  foolish  when  they  dispute  about  the  essence 

'  Or,  in  the  midst  of  the  multitude ;  for  ?"'n,  Ml,  may  be  explained  both 
ways. —  Calvin. 

"  That  is,  nations  of  all  languages. — Calvin. 

*  That  is,  shall  not  bend  the  knee. — Calvin. 

*  That  is,  instantly. — Calvin. 


206  COMMENTARIES  ON  DANIEL.  LEOT.  XIII. 

or  worship  of  God ;  but  since  they  follow  their  own  fancies 
they  are  necessarily  erroneous.  For  God  cannot  be  appre- 
hended by  human  senses,  but  must  be  made  manifest  to  us 
by  his  own  word ;  and  as  he  descends  to  us,  so  we  also  in 
turn  are  raised  to  heaven.  (1  Cor.  ii.  14.)  But  yet  philo- 
sophers in  their  disputes  have  some  pretexts,  so  as  not  to 
seem  utterly  insane  and  irrational.  But  the  poets  have 
fabled  whatever  pleases  them,  and  thus  have  filled  the  world 
with  the  grossest  and  at  the  same  time  the  foulest  errors. 
As  all  theatres  resounded  with  their  vain  imaginations, 
the  minds  of  the  vulgar  have  been  imbued  with  the  same 
delusions  ;  for  we  know  human  dispositions  are  ever  prone  to 
vanity.  But  when  the  devil  adds  fire  to  the  fuel,  we  then 
see  how  furiously  both  learned  and  unlearned  are  carried 
away.  So  it  happened  when  they  persuaded  themselves  of 
the  truth  of  what  they  saw  represented  in  their  theatres. 
Thus,  that  religion  which  was  founded  on  the  authority  of 
the  Magi  was  considered  certain  by  the  heathen,  as  they 
called  those  gods  "  political  "  which  were  received  by  the 
common  consent  of  all.  Those  also  who  were  considered 
prudent  said  it  was  by  no  means  useful  to  object  to  what 
the  philosophers  taught  concerning  the  nature  of  the  gods, 
since  this  would  tear  asunder  all  public  rites,  and  whatever 
was  fixed  without  doubt  in  men's  minds.  For  both  the 
Greeks  and  Latins,  as  well  as  other  barbarous  nations,  wor- 
shipped certain  gods  as  the  mere  offspring  of  opinion,  and 
these  they  confessed  to  have  once  been  mortal.  But  j)hilo- 
sophers  at  least  retained  this  principle — the  gods  are  eternal ; 
and  if  the  philosophers  had  been  listened  to,  the  authority 
of  the  Magi  would  have  fallen  away.  Hence  the  most  worldly- 
wise  were  not  ashamed,  as  I  have  mentioned,  to  urge  the 
expulsion  of  philosophy  from  sacred  things. 

With  regard  to  the  Poets,  the  most  politic  were  com- 
pelled to  succumb  to  the  petulance  of  the  common  people, 
and  yet  they  taught  at  the  same  time  what  the  poets  feigned 
and  fabled  concerning  the  nature  of  th->  gods  was  pernicious. 
This,  then,  was  the  almost  universal  rule  throughout  the 
world  as  to  the  worship  of  God,  and  the  very  foundation  of 
piety — namely,  no  deities  are  to  be  worshipped  except  those 


CHAP.  III.  3-7.      COMMENTARIES  ON  DANIEL.  207 

which  have  been  handed  down  from  our  forefathers.  And 
this  is  the  tendency  of  the  oracle  of  Apollo  which  Xenoplion^ 
in  the  character  of  Socrates  so  greatly  praises,  namely,  every 
city  ought  to  worship  the  gods  of  its  own  country !  For 
when  Apollo  was  consulted  concerning  the  best  religion,  with 
the  view  of  cherishing  the  errors  by  which  all  nations  were 
intoxicated,  he  commanded  them  not  to  change  anything  in 
their  public  devotions,  and  pronounced  that  religion  the  best 
for  every  city  and  people  which  had  been  received  from  the 
furthest  antiquity.  Tliis  was  a  wonderful  imposture  of  the 
devil,  as  he  was  unwilling  to  stir  up  men's  minds  to  reflect 
upon  what  was  really  right,  but  he  retained  them  in  that 
old  lethargy — "  Aha  I  the  authority  of  your  ancestors  is 
sufficient  for  you  I"  The  greatest  wisdom  among  the  pro- 
fane was,  as  I  have  said,  to  cause  consent  to  be  taken  for 
reason.  Meanwliile,  those  who  were  supreme  either  in  em- 
pire, or  influence,  or  dignity,  assumed  to  themselves  the 
right  of  fashioning  new  deities  ;  for  we  see  how  many  dedi- 
cated temples  to  fictitious  deities,  because  they  were  com- 
manded by  authority.  Hence  it  is  by  no  means  surprising 
for  Nebuchadnezzar  to  take  this  license  of  setting  up  a 
new  deity.  Perhaps  he  dedicated  this  statue  to  Bel,  who  is 
considered  as  the  Jupiter  of  the  Chaldeans ;  but  yet  he 
wished  to  introduce  a  new  religion  by  means  of  which  his 
memorv  might  be  celebrated  by  posterity.  Virgil^  derides 
this  folly  when  he  says : 

And  he  increases  the  number  of  deities  by  altars.  For  he 
means,  however  men  may  erect  numerous  altars  on  earth, 
they  cannot  increase  the  number  of  the  gods  in  heaven. 
Thus,  therefore,  Nebuchadnezzar  increased  the  number  of 
the  deities  by  a  single  altar,  that  is,  introduced  a  new  rite 
to  make  the  statue  a  monument  to  himself,  and  his  own 
name  famous  as  long  as  that  religion  flourished.  Here  we 
perceive  how  grossly  he  abused  his  power ;  for  he  did  not 
consult  his  own  Magi  as  he  might  have  done,  nor  even  reflect 
within  liimsclf  whether  that  religion  was  lawful  or  not ;  but 

1  Xenophon  in  Comment.,  et  Cicero  de  Legibiis,  lib.  ii.  §  8. 
"  jEneid,  lib.  vii.  211,"  .  .  .  et  mimerum  Divormu  altaribus  addit." 
Heyne  reads  "addit;"  Calvin,  '^augct." 


208  COMMENTARIES  ON  DANIEL.  LECT.  XIII. 

through  being  blinded  by  pride,  he  wished  to  fetter  the 
minds  of  all,  and  to  compel  them  to  adopt  what  he  desired. 
Hence  we  gather  how  vain  profane  men  are  when  they  pre- 
tend to  worship  Grod,  while  at  the  same  time  they  wish  to 
be  superior  to  God  himself  For  they  do  not  admit  any 
pure  thought,  or  even  apply  themselves  to  the  knowledge  of 
God,  but  they  make  their  will  law,  just  as  it' pleases  them. 
They  do  not  adore  God,  but  rather  their  own  fiction.  Such 
was  the  pride  of  King  Nebuchadnezzar,  as  appears  from  his 
own  edict : 

King  N ebuchadnezzar  sent  to  collect  all  the  satraps,  gene- 
rals, and  prefects,  to  come  to  the  dedication  of  the  image, 
which  King  Nebuchadnezzar  had  erected.  The  name  of  the 
king  is  always  added,  except  in  one  place,  as  though  the 
royal  power  raised  mortals  to  such  a  height  that  they  could 
fabricate  deities  by  their  own  right !  We  observe  how  the 
king  of  Babylon  claimed  the  right  of  causing  the  statue  to 
be  worshipped  as  a  god,  while  it  was  not  set  up  by  any  pri- 
vate or  ordinary  person  but  by  the  king  himself  While 
the  royal  power  is  rendered  conspicuous  in  the  world, 
kings  do  not  acknowledge  it  to  be  their  duty  to  restrain 
themselves  within  the  bounds  of  law,  so  long  as  they 
remain  obedient  to  God.  And  at  this  day  we  see  with 
what  arrogance  all  earthly  monarchs  conduct  themselves. 
For  they  never  inquire  what  is  agreeable  to  the  word  of 
God,  and  in  accordance  with  sincere  piety  ;  but  they  de- 
fend the  errors  received  from  their  forefathers,  by  the  inter- 
position of  the  royal  name,  and  think  their  own  previous 
decision  to  be  sufficient,  and  object  to  the  worship  of  any  god, 
except  by  their  permission  and  decree.  With  resj^ect  to  the 
dedication,  we  know  it  to  have  been  customary  among  the 
heathens  to  consecrate  their  pictures  and  statues  before  they 
adored  them.  And  to  this  day  the  same  error  is  maintained  in 
the  Papacy.  For  as  long  as  images  remain  with  the  statuary 
or  the  painter,  they  are  not  venerated ;  but  as  soon  as  an 
image  is  dedicated  by  any  private  ceremony,  (which  the 
Papists  call  a  "  devotion,"')  or  by  any  public  and  solemn  rite, 
the  tree,  the  wood,  the  stone,  and  the  colours  become  a  god  ! 
The  Papists  also  have  fixed  ceremonies  among  their  exor- 


CHAP.  III.  2-7.  COMMENTARIES  ON   DANIEL.  209 

cisms  in  consecrating-  statues  and  pictures.    Nebuchadnezzar, 
therefore,  when  he  wished  his  image  to  be  esteemed  in  the 
place  of  God,  consecrated  it  bj  a  solemn  rite,  and  as  we 
have  said,  this  usage  was  customary  among  the  heathen. 
He  does  not  here  mention  the  common  people,  for  all  could 
not  assemble  in  one  place  ;  but  the  prefects  and  elders  were 
ordered  to  come,  and  they  would  bring  numerous  attendants 
with  them  :  then  they  bring  forward  tlic  king's  edict,  and 
each  takes  care  to  erect  some  monument  in  his  own  province, 
whence  it  may  spread  the  appearance  of  all  tlieir  subjects 
worshipping  as  a  god  the  statue  which  the  king  had  erected. 
It  now  follows — All  the  satrajjs,  prefects,  generals,  elders, 
treasurers,  and  magistrates  came  and  stood  before  tlie  image 
luhich  King  Nebuchadnezzar  had  set  up.     It  is  not  surprising 
that  the  prefects  obeyed  the  king's  edict,  since  they  had 
no  religion  but  what  they  had  received  from  their  fathers. 
But  obedience  to  the  king  weighed  with  them  more  then 
reverence  for  antiquity  ;  as  in  these  times,  if  any  king  either 
invents  a  new  superstition,  or  de^^arts  from  the  papacy,  or 
wishes  to  restore  God's  pure  worshij),  a  sudden  change  is 
directly  perceived  in  all  jjrefects,  and  in  all  countries,  and 
senators.      Why  so  ?      Because  they  neither  fear  God  nor 
sincerely  reverence  him,  but  depend  on  the  king's  will  and 
flatter  him  like  slaves,  and  thus  they  all  approve,  and  if 
need  be  applaud,  whatever  pleases  the  king.     It  is  not  sur- 
prising then  if  the   Chaldean  elders,   who    knew  nothing 
experimentally  of  the  true  God  or  of  true  piety,  are  so  prone 
to  worship  this  statue.     Hence  also,  we  collect  the  great 
instability  of  the  profane,  who  have  never  been  taught  true 
religion  in  the  school  of  God.     For  they  will  bend  every 
moment  to  any  breezes,  just  as  leaves  are  moved  by  the 
wind  blowing  among  trees ;  and  because  they  have  never 
taken  root  in  God's  truth,  they  are  necessarily  changeable, 
and  are  borne  hither  and  thither  with  every  blast.     But  a 
king's  edict  is  not  simply  aw'ind,  but  a  violent  tempest,  and 
no  one  can  oppose  their  decrees  with  impunity  ;  consequently 
those  who  are  not  solidly  based  upon  God's  word,  do  not  act 
from  true  piety,  but  are  borne  aw\ay  by  the  strength  of  the 
storm. 

VOL.  L  0 


210  COMMENTARIES  ON  DANIEL.  LECT.  XII 

It  is  afterwards  added — A  herald  cried  out  lustily,  or 
among  the  multitude.  This  latter  explanation  does  not  suit 
so  well — the  herald  crying  amidst  the  multitude' — since 
there  were  a  great  concourse  of  nations,  and  the  kingdom 
of  Babjdon  comprehended  many  provinces  :  The  lierald, 
therefore,  cried  with  a  loud  voice,  An  edict  is  gone  forth  for 
you,  0  nations,  peojiles,  arid  tongues.  This  would  strike 
them  with  terror,  since  the  king  made  no  exception  to  his 
command  for  every  province  to  worship  his  idol  ;  for  each 
person  would  observe  the  rest,  and  when  every  one  sees  the 
whole  multitude  obedient,  no  one  would  dare  to  refuse; 
hence  all  liberty  is  at' an  end.  It  now  follows, —  When  ye 
hear  the  sound  of  the  trumpet,  or  horn,  harp,  jnpe,  psaltery, 
sackbut,  &c.,  ye  must  fall  down  and  adore  the  image.  But 
whoever  did  not  fall  down  before  it,  shoidd  be  cast  the  same 
hour  info  a  burning  fiery  fu7-nace.  This  would  excite  the 
greater  terror,  since  King  Nebuchadnezzar  sanctioned  this 
impious  worship  with  a  punishment  so  severe ;  for  he  was 
not  content  with  a  usual  kind  of  death,  but  commanded 
every  one  who  did  not  worship  the  statue  to  be  cast  into  the 
fire.  Now,  this  denunciation  of  punishment  sufficiently  de- 
monstrates liow  the  king  suspected  some  of  rebellion.  There 
would  have  been  no  dispute  if  Jews  had  not  been  mixed 
with  Chaldeans  and  Assyrians,  for  the}''  always  worshipped 
the  same  gods,  and  it  was  a  prevailing  custom  with  them  to 
worship  those  deities  whom  their  kings  approved.  Hence  it 
appears  that  the  statue  was  pur2:)osely  erected  to  give  the 
king  an  opportunity  of  accurately  ascertaining  wliether  the 
Jews,  as  yet  unaccustomed  to  Gentile  superstitions,  were 
obedient  to  his  command.  He  wished  to  cause  the  sons  of 
Abraham  to  lay  aside  sincere  piety,  and  to  submit  to  his  cor- 
ruptions, by  following  the  example  of  others,  and  framing 
their  conduct  according  to  the  king's  will  and  the  jjractice 
of  the  people  among  whom  they  dwelt.  But  we  shall  treat 
this  hereafter. 

Respecting  the  required  adoration,  nothing  but  outward 
observance  was  needed.  King  Nebuchadnezzar  did  not  exact 
a  verbal  profession  of  belief  in  this  deity,  that  is,  in  the 
divinity  of  the  statue  which  lie  commanded  to  be  worshipped  ; 


CHAP.  III.  2-7.  COMMENTARIES  OJSr  DANIEL.  211 

it  was  quite  sufficient  to  offer  to  it  merely  outward  worship. 
We  here  see  how  idoUxtry  is  deservedly  condemned  in  those 
who  pretend  to  worship  idols,  even  if  they  mentally  refrain 
and  only  act  through  fear  and  the  compulsion  of  regal  autho- 
rity. That  excuse  is  altogether  frivolous.  We  see,  then, 
how  this  king  or  tyrant,  though  he  fabricated  this  image  by 
the  cunning  of  the  devil,  exacted  nothing  else  than  the 
bending  the  knees  of  all  the  people  and  nations  before  the 
statue.  And  truly  he  had  in  this  way  alienated  the  Jews 
from  the  worship  of  the  one  true  God,  if  this  had  been  ex- 
torted from  them.  For  God  wishes  first  of  all  for  inward 
worship,  and  afterwards  for  outward  profession.  The  prin- 
cipal altar  for  the  worship  of  God  ought  to  be  situated  in 
our  minds,  for  God  is  worshipped  spiritually  by  faith,  prayer, 
and  other  acts  of  piety.  (John  iv.  24.)  It  is  also  necessary 
to  add  outward  profession,  not  only  that  we  may  exercise 
ourselves  in  God's  worship,  but  offer  ourselves  wholly  to  him, 
and  bend  before  him  both  bodily  and  mentally,  and  devote 
ourselves  entirely  to  him,  as  Paul  teaches.  (1  Cor.  vii.  34 ; 
1  Thess.  V.  23.)  Thus  far,  then,  concerning  both  the  adora- 
tion and  the  penalty. 

It  follows  again, — As  soon  as  the  burst  of  the  trumpets  was 
heard  and  the  sound  of  so  many  instruments,  all  nations, 
peoples,  and  tongues  fell  down  and  adored  the  image  which 
King  Nebuchadnezzar  had  set  up.  Here  I  may  repeat  Avhat  I 
said  before — all  men  were  very  obedient  to  the  injunctions  of 
their  monarchs ;  whatever  they  ordered  was  obeyed,  so  long 
as  it  did  not  cause  complete  ruin  ;  and  they  often  bore  the 
heaviest  burdens  with  the  view  of  perfect  conformity.  But 
we  must  remark  how  our  propensities  have  always  a  vicious 
tendency.  If  King  Nebuchadnezzar  had  commanded  the 
God  of  Israel  to  be  worshipped,  and  all  temples  to  be  over- 
thrown, and  all  altars  throughout  his  emj^ire  to  be  thrown 
down,  very  great  tumults  would  doubtless  have  arisen ;  for 
the  devil  so  fascinates  men's  minds  that  they  remain  perti- 
naciously fixed  in  the  errors  which  they  have  imbibed. 
Hence  the  Chaldeans,  Assvrians,  and  others  would  never 
have  been  induced  to  obey  without  the  greatest  difficulty. 
But  now,  on  the  appearance  of  the  signal,  they  directly  fall 


212  COMMENTARIES  ON  DANIEL.  LECT.  XIII. 

down  and  adore  the  golden  statue.  Hence  we  may  learn  to 
reflect  upon  our  own  character,  as  in  a  mirror,  with  the  view 
of  submitting  ourselves  to  God's  Word,  and  of  being  immov- 
able in  the  right  faith,  and  of  standing  unconquered  in  our 
consistenc}'',  whatever  kings  may  command.  Although  a 
hundred  deaths  may  threaten  us,  they  must  not  weaken  our 
faith,  for  unless  God  restrain  us  by  his  curb,  we  should  in- 
stantly start  aside  to  every  species  of  vanity  ;  and  especially 
if  a  king  introduces  corruptions  among  us,  we  are  imme- 
diately carried  away  by  them,  and,  as  we  said,  are  far  too 
prone  to  vicious  and  perverse  modes  of  worship.  The  Pro- 
phet repeats  again  the  king's  name  to  shew  us  how  little  the 
multitude  thought  of  pleasing  God  ;  never  considering  whe- 
ther the  worship  was  sacred  and  sound,  but  simply  content 
with  the  king's  nod.  The  Prophet  deservedly  condemns 
this  easy  indifference. 

"We  should  learn  also  from  this  passage,  not  to  be  induced 
by  the  will  of  any  man  to  embrace  any  kind  of  religion,  but 
diligently  to  inquire  what  worship  God  approves,  and  so  to 
use  our  judgment  as  not  rashly  to  involve  ourselves  in  any 
superstitions.  Respecting  the  use  of  musical  instruments, 
I  confess  it  to  be  customary  in  the  Church  even  by  God's 
command ;  but  the  intention  of  the  Jews  and  of  the  Chal- 
deans was  diiferent.  For  when  the  Jews  used  trumpets  and 
harps  and  other  instruments  in  celebrating  God's  praises, 
they  ought  not  to  have  obtruded  this  custom  on  God  as  if  it 
was  the  proof  of  piety  ;  but  it  ought  to  have  another  object, 
since  God  wished  to  use  all  means  of  stirring  men  up  from 
their  sluggishness,  for  we  know  how  cold  we  grow  in  the 
pursuits  of  piety,  unless  we  are  aroused.  God,  therefore, 
used  these  stimulants  to  cause  the  Jews  to  Avorshi])  him  with 
greater  fervour.  But  the  Chaldeans  thouglit  to  satisfy  their 
god  by  heaping  together  many  musical  instruments.  For, 
like  other  persons,  they  supposed  God  like  themselves,  for 
whatever  delights  us,  we  think  must  also  please  the  Deity. 
Hence  the  immense  heap  of  ceremonies  in  the  Papacy,  since 
our  eyes  delight  in  such  splendours ;  hencO  we  think  this  to 
be  required  of  us  by  God,  as  if  he  delighted  in  what  pleases 
us.     This  is,  indeed,  a  gross  error.     There  is  no  doubt  that 


CHAP.  III.  2-7.  COMMEJJTARIES  ON  DANIEL.  213 

the  harp,  trumpet,  and  other  musical  instruments  with  which 
Nebuchadnezzar  worshij^ped  his  idol,  formed  a  part  of  his 
errors,  and  so  also  did  the  gold.  God,  indeed,  wished  his 
sanctuary  to  manifest  some  splendour  ;  not  that  gold,  silver, 
and  precious  stones  please  him  by  themselves,  but  he  wished 
to  commend  his  glory  to  his  people,  since  under  this  figure 
they  might  understand  why  everything  precious  should  be 
offered  to  God,  as  it  is  sacred  to  him.  The  Jews,  indeed,  had 
many  ceremonies,  and  much  of  what  is  called  magnificent 
sjilendovu-  in  the  worship  of  God,  and  still  the  principle  of 
sjjiritual  worship  jet  remained  among  them.  The  j^rofane, 
while  they  invented  gross  deities  which  they  reverenced 
according  to  their  pleasure,  thought  it  a  proof  of  perfect 
sanctity,  if  they  sang  beautifully,  if  they  used  plenty  of  gold 
and  silver,  and  if  they  employed  showy  utensils  in  these 
sacrifices.      I  must  leave  the  rest  for  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  since  we  always  wander  miserably  in  our 
thoughts,  and  in  our  attempts  to  worship  thee  we  only  profane 
the  true  and  pure  reverence  of  thy  Divinity,  and  are  easily  drawn 
aside  to  depraved  superstition, — Grant  that  we  may  remain  in 
pure  obedience  to  thy  word,  and  never  bend  aside  from  it  in  any 
way.  Instruct  us  by  the  unconquercd  fortitude  of  thy  Spirit. 
May  we  never  yield  to  any  terrors  or  threats  of  man,  but  perse- 
vere in  reverencing  thy  name  even  to  the  end.  However  the 
world  may  rage  after  its  own  diabolic  errors,  may  we  never  turn 
out  of  the  right  path,  but  continue  in  the  right  course  in  which 
thou  invitcst  us,  until,  after  finishing  our  race,  we  arrive  at  that 
happy  rest  which  is  laid  up  for  us  in  heaven,  through  Christ 
our  Lord. — Amen. 


Hectuic  iFcurtcnUij. 

8.  Wherefore  at  that  time  certain  8.  Itaque  statim,'  appropinqua- 
Chaldeans  came  near,  and  accused  runt  viri  Ohaldrei,  et  vociferati  sunt 
the  Jews.  accusationem  contra  ludseos." 

'  The  same  hour. — Calvin. 

^  That  is,  accused  them  clamorously  and  with  tumult.  Others  trans- 
late, "  brought  forward  an  accusation."'  For  b^H,  akd,  signifies  to 
"  devour,"  and  they  say  that  it  is  used  metaphorically  for  "  to  accuse"  when 


214  COMMENTARIES  ON  DANIEL.  LECT.XIV. 

9.  They  spake,  and  said  to  the  9.  Loquuti  sunt,  et  dixerunt  Ne- 
king  Nebuchadnezzar,  O  king,  live  buchadnezer  regi,  Rex,  in  jctcrnum 
for  ever.  vive. 

10.  Thou,  O  king,  hast  made  a  10.  Tu,  rex,  posuisti  edictuni,  ut 
decree,  that  every  man  that  shall  omnis  homo  cum  audiret  vocem  cor- 
hear  the  sound  of  the  cornet,  flute,  nu,  vd,  tiihce,  iistulre,  citharse,  sam- 
harp,  sack  but,  psaltery,  and  dulci-  bucfe,  psalterii,  et  symphonia?,  et 
mer,  and  all  kinds  of  music,  shall  omnium  instrumcntoruni  musices, 
fall  down  and  worship  the  golden  procideret,  et  adoraret  imaginem 
image :  auream. 

11.  And  whoso  falleth  not  down  11.  Et  qui  non  prociderit,  et  ado- 
and  worshippeth,  that  he  should  be  raverit,  projiciatur  in  medium,  vel, 
cast  into  the  midst  of  a  burning  fiery  intra,  fornacem  ignis  ardentis. 
furnace. 

12.  There  are  certain  Jews,  whom  12.  Sunt  viri  ludaei,  quos  ipsos 
thou  hast  set  over  the  aiiivirs  of  the  posuisti,  id  est,  prcefecisti,  super  ad- 
province  of  Babylon,  Shadrach,  Me-  ministrationem,  vel,  opus,  provincias 
shach,  and  Abed-nego :  these  men,  Babylonis,  Sadrach,  Mesach,  et 
O  king,  have  not  regarded  thee ;  Abednego,  viri  isti  non  posuerunt 
they  serve  not  thy  gods,  nor  worship  ad  te,  rex,  cogitationem,' deum  tu- 
the  golden  image  ivhich  thou  hast  ura=  non  colunt,  et  imaginem  am-e- 
set  up.  am  quam  tu  erexisti  non  adorant. 

Although  their  intention  is  not  here  expressed  who  ac- 
cused Shadracli,  Meshach,  and  Abed-nego,  yet  we  gather 
from  this  event  that  the  thing  was  most  j^robablj  done  on 
purpose  when  the  king  set  up  the  goklen  image.  We  see 
how  they  were  observed,  and,  as  we  said  yesterday,  Nebu- 
chadnezzar seems  to  have  followed  the  common  practice  of 
kings.  For  although  they  j)roudly  despise  God,  yet  they 
arm  themselves  with  religion  to  strengthen  their  power,  and 
pretend  to  encourage  the  worship  of  God  for  the  single  pur- 
pose of  retaining  the  people  in  obedience.  When,  therefore, 
the  Jews  were  mingled  with  Chaldeans  and  Assyrians,  the 
king  expected  to  meet  with  many  difterences  of  opinion,  and 
so  he  placed  the  statue  in  a  celebrated  j^lace  by  way  of  trial 
and  experiment,  whether  the  Jews  would  adopt  the  Baby- 
lonian rites.  Meanwhile  this  passage  teaches  us  how  the 
king  was  probably  instigated  by  his  counsellors,  as  they 
were  indignant  at  strangers  being  made  prefects  of  the  pro- 
vince of  Babylon  while  they  were  slaves  ;  for  they  had 
become  exiles  by  the  right  of  warfare.    Since  then  the  Chal- 

joined  to  this  noim.     But  since  it  also  signifies  "to  cry  out,"  this  sense  is 
suitable,  as  the  accusers  were  clamorous. — Calvin. 

'  Others  translate,  "  reason." — Calvin. 

^  Or,  "  thy  gods,"  but  there  is  not  much  difference. — Calvin. 


CHAP.  III.  8-1 2.  COMMENTARIES  ON  DANIEL.  215 

deans  were  indignant,  tliey  were  impelled  by  envy  to  suggest 
this  advice  to  the  king.  For  how  did  they  so  suddenly  dis- 
cover that  the  Jews  paid  no  reverence  to  the  statue,  and 
especially  Shadrach,  Meshach,  and  Abed-nego  ?  Truly,  the 
thing  speaks  for  itself.  These  men  watched  to  see  what  the 
Jews  would  do  ;  and  hence  we  readily  ascertain  how  they, 
from  the  beginning,  laid  the  snare  by  advising  the  king  to 
fabricate  the  statue.  And  when  they  tumultuously  accuse 
the  Jews,  we  perceive  how  they  were  filled  witli  envy  and 
hatred.  It  may  be  said,  they  were  inflamed  with  jealousy, 
since  superstitious  men  wish  to  impose  the  same  law  upon 
all,  and  then  their  passion  is  increased  by  cruelty.  But 
simple  rivalry,  as  we  may  perceive,  corrujjted  the  Chaldeans, 
and  caused  them  clamorously  to  accuse  the  Jews. 

It  is  uncertain  whether  they  spoke  of  the  whole  nation 
generally,  namely,  of  all  the  exiles,  or  pointed  out  those 
three  persons  only.  The  accusation  was  probablj'^  restricted 
to  Shadrach,  Meshach,  and  Abed-nego.  If  these  three  could 
be  broken  down,  the  victory  over  the  rest  was  easy.  But 
few  could  be  found  in  the  whole  people  hardy  enough  to 
resist.  We  may  well  believe  these  clamourers  wished  to 
attack  those  whom  they  knew  to  be  spirited  and  consistent 
beyond  all  others,  and  also  to  degrade  them  from  those 
honours  which  they  could  not  bear  them  to  enjoy.  It  may 
be  asked,  then,  why  did  tliey  spare  Daniel,  since  he  would 
never  consent  to  dissemble  by  worshipping  the  statue  which 
the  king  commanded  to  be  set  up  ?  They  must  have  let 
Daniel  alone  for  the  time,  since  they  knew  him  to  be  in 
favour  with  the  king  ;  but  they  brought  the  charge  against 
these  three,  because  they  could  be  oppressed  with  far  less 
trouble.  I  think  them  to  have  been  induced  hy  this  cun- 
ning in  not  naming  Daniel  with  the  other  three,  lest  his 
favour  should  mitigate  the  king's  wrath,  The  form  of  accu- 
sation is  added — 0  king,  live  for  ever  !  It  was  the  common 
salutation.  Thou,  0  king ! — tins  is  emphatic,  as  if  they 
had  said,  "  Thou  hast  uttered  this  edict  from  thv  roval 
authority,  whoever  hears  the  sound  of  the  trumpet,  or  horn, 
harp,  2J'^P^,  psaltery,  and  other  musical  instruments,  shall 
fall  down  before  the  golden  statue  ;  whoever  should  refuse  to 


216  COMMENTARIES  ON  DANIEL.  LECT.  XIV. 

do  this  should  be  cast  into  the  burning  fiery  furnace.  But 
here  are  some  Jews  whom  thou  hast  set  over  the  administration 
of  the  province  of  Babylon.  They  add  this  through  hatred, 
and  through  reproving  the  ingratitude  of  men  admitted  to 
such  high  honour  and  yet  despising  the  king's  authority,  and 
inducing  others  to  follow  the  same  example  of  disrespect. 
We  see  then  how  this  was  said  to  magnify  their  crime.  The 
king  has  set  them  over  the  province  of  Babylon,  and  yet  these 
men  do  not  adore  the  golden  image  nor  ivorshvp  thy  gods. 
Here  is  the  crime.  We  see  how  the  Chaldeans,  throughout 
the  whole  speech,  condemn  Shadrach,  Meshach,  and  Ahed- 
nego  of  this  single  crime — a  refusal  to  ohey  the  king's  edict. 
They  enter  into  no  dispute  about  their  own  religion,  for  it 
would  not  have  suited  their  purpose  to  allow  any  question  to 
be  raised  as  to  the  claim  their  own  deities  had  to  supreme 
adoration.  They  omit,  therefore,  everything  which  they 
perceive  would  not  suit  them,  and  seize  upon  this  weapon — 
the  king  is  treated  with  contempt,  because  Shadrach,  Me- 
shach, and  Abed-nego  do  not  worship  the  image  as  the  king's 
edict  ordered  them  to  do. 

Here,  again,  we  see  how  the  superstitious  do  not  apply  their 
minds  to  the  real  inquiry  how  the}''  should  piously  and  pro- 
perly worship  God  ;  but  they  neglect  this  duty  and  follow 
their  own  audacity  and  lust.  Since  therefore  the  Holy 
Spirit  sets  before  us  such  rashness,  as  in  a  mirror,  let  us  learn 
that  God  cannot  approve  of  our  worship  unless  it  be  offered 
up  with  truth.  Here  human  authority  is  utterly  unavailing, 
because  unless  we  are  sure  that  our  religion  is  pleasing  to 
God,  whatever  man  can  do  for  us  will  only  add  to  our  weak- 
ness. While  we  observe  those  holy  men  charged  Avith  the 
crime  of  ingratitude  and  rebellion,  we  in  these  times  ought 
not  to  be  grieved  by  it.  Those  who  calumniate  us  reproach 
us  with  despising  the  edicts  of  kings  who  wish  to  bind  us 
by  their  errors  ;  but,  as  we  shall  see  by  and  bye,  our  defence 
is  obvious  and  easy.  Meanwhile  we  ought  to  undergo  this 
infamy  before  the  Avorld,  as  if  we  were  disobedient  and  un- 
manageable ;  and  with  respect  to  ingratitude,  even  if  a 
thousand  wicked  men  should  load  us  with  reproaches,  we 
must  bear  their  calumnies  for  the  time  patiently,  until  the 


CIIAF,  III.  13-15.        COMMENTARIES  Oil  DANIEL.  2]  7 

Lord  shall  shine  upon  ns  as  the  assertor  of  our  innocence. 
It  now  follows, — 

13.  Then  Nebuchadnezzar,  iti /i«s  13.  Tunc  Nebuchadnezer  cum 
rage  and  fury,  commanded  to  bring  iracundia  et  excandescentia,'  jussit 
Shadrach,  TNIeshach,  and  Abed-nego.  adduci  Sadrach,  Mesach,  et  Abed- 
Then  they  brought  these  men  before  nego:  viri  autem  illi  adduxerunt 
the  king.  coram  rege.^ 

14.  Nebuchadnezzar  spake,  and  1-1.  Loquutus  est  Nebuchadnezer, 
said  unto  them,  Is  it  true,  O  Sha-  et  dixit  illis,Verumne,  Sadrach,Me- 
drach,  Meshach,  and  Abed-nego,  do  sach,  et  Abednego,  deos  meos  no;i 
not  ye  serve  ray  gods,  nor  worship  colitis,3  et  imaginem  auream  quani 
the  golden  image  which  I  have  set  up?  statui,**  non  adoratis  ? 

15.  Now,  if  ye  be  ready,  that  at  15.  Nunc  ecce  parati  eritis,'  sim- 
what  time  ye  hear  the  sound  of  the  ulac  audiveritis  vocem  cornu,  vel, 
cornet,  ilute,  harp,  sackbut,  psaltery,  tuba',  fistula?,  cithara?,  sambucse, 
and  dulcimer,  and  all  kinds  of  nui-  psalterii,  symphonite,  et  omnium  in- 
sic,  ye  fall  down  and  worship  the  strumentorum  musices,  ut  procidatis, 
image  which  I  have  made,  ivell :  et  adoretis  imaginem  quani  feci, 
but  if  ye  worship  not,  ye  shall  be  Quoad  si  non  adoraveritis,  eadem 
cast  the  same  hoiu"  into  the  midst  of  hora  projiciemini  in  medium  fornacis 
a  burning  fiery  furnace  ;  and  who  is  ignis  ardentis  ;  et  quis  ille  Dcus  qui 
that  God  that  shall  deliver  you  out  eruat  vos  e  manu  mea  ? 

of  my  hands  ? 

This  narrative  clearly  assures  us,  how  kings  consult  only 
their  own  grandeur  by  a  show  of  piety,  when  they  claim  the 
place  of  their  deities.  For  it  seems  very  wonderful  for 
King  Nebuchadnezzar  to  insult  all  the  gods,  as  if  there  was 
no  power  in  heaven  unless  what  he  api3roved  of  What  god, 
says  he,  can  pluck  you  out  of  my  hand  ?  Why  then  did  he 
worship  any  deity  ?  Simply  to  retain  the  people  by  a  curb, 
and  thus  to  strengthen  his  own  power,  without  the  slightest 
affection  of  piety  abiding  within  his  mind.  At  the  beginning 
Daniel  relates  how  the  king  was  inflamed  with  wrath.  For 
nothing  is  more  troublesome  to  kings  than  to  see  their  au- 
thority despised  ;  they  wish  every  one  to  be  obedient  to 
themselves,  even  when  their  commands  are  most  unjust. 
After  the  king  is  cool  again,  he  asks  Shadrach,  Meshach, 
and  Abed-nego,  whether  they  were  prepared  to  worship  his 
god  and  his  golden  image  ?  Since  he  addresses  them  doubt- 
fully, and  gives  them  a  free  choice,  his  words  imply  modera- 
tion.    He  seems  to  free  them  from  all  blame,  if  they  will 


I  Some  translate,  fury. — Calvin 
We  must  understand,  them. — Calvin 
Or  rather,  mv  2od.— 


^  Or  rather,  my  god. —  Calvin.  *  Or,  I  have  erected. — Calvin. 

Some  read  it  interrogatively,  Are  ye  prepared? — Calcin. 


218  COMMENTARIES  ON  DANIEL.  LECT.XIV. 

only  bow  themselves  down  hereafter.  He  now  adds  directly, 
if  ye  are  not  prepared^  behold  1  will  throw  you  into  a  fur- 
nace of  burning  fire ;  and  at  length  breaks  forth  into  that 
sacrilegious  and  dreadful  blasphemy — There  is  no  god  who 
can  deliver  the  saints  alive  out  of  his  hand  ! 

We  see,  then,  in  the  person  of  Nebuchadnezzar,  how  kings 
swell  with  pride,  while  they  pretend  some  zeal  for  piety  ; 
since  in  reality  no  reverence  for  God  influences  them,  while 
they  expect  all  men  to  obey  every  command.  And  thus,  as 
I  have  said,  they  rather  substitute  themselves  for  God,  than 
desire  to  worsliip  him  and  promote  his  glory.  This  is  the 
meaning  of  the  words,  the  statue  which  I  have  created,  and 
which  I  have  made;  as  if  he  had  said.  You  are  not  allowed 
to  deliberate  about  worshijiping  this  image  or  not ;  my  orders 
ought  to  be  suflicient  for  you.  I  liave  erected  it  j)urposely 
and  designedly  ;  it  was  your  duty  simply  to  obey  me.  We 
see  then  liow  he  claims  the  supreme  power,  by  fashioning  a 
god.  Nebuchadnezzar  is  not  now  treating  matters  of  state 
jDolicj'  ;  he  wishes  the  statue  to  be  adored  as  a  deity,  be- 
cause he  had  deci'eed  it,  and  had  promulgated  his  edict. 
And  we  must  always  remember  what  I  have  touched  upon, 
namely,  this  example  of  pride  is  set  before  us,  to  shew  us  not 
to  attach  ourselves  to  any  religion  with  rashness,  but  to  listen 
to  God  and  depend  on  his  authority  and  commands,  since 
if  we  listen  to  man,  our  errors  would  be  endless.  Although 
kings  are  so  proud  and  ferocious,  yet  we  must  be  guided  by 
this  rule — Nothing  pleases  God  but  what  he  has  commanded 
in  his  word ;  and  the  principle  of  true  piety  is  the  obedience 
which  we  ought  to  render  to  him  alone.  With  resjiect  to 
blasphemy,  it  clearly  demonstrates  my  previous  assertion, 
however  kings  put  forward  some  desire  for  piety,  yet  they 
despise  every  deity,  and  think  of  nothing  but  extolling  their 
own  magnificence.  Hence,  they  traffic  in  the  name  of  God 
to  attract  greater  reverence  towards  themselves  ;  but  at  the 
same  time,  if  they  choose  to  change  their  deities  a  hundred 
times  a-day,  no  sense  of  religion  will  hinder  them.  Religion, 
then,  is  to  the  kings  of  the  eartli  nothing  but  a  pretext; 
but  they  have  neither  reverence  nor  fear  of  God  in  their 
minds,  as  the  language  cf  this  profane  king  proves.      What 


CHAP.  III.  16-18.        COMMENTARIES  ON  DANIEL.  219 

God  ?  says  he,  clearly  there  is  no  God.  If  any  one  reply — 
he  speaks  comparatively,  since  he  here  defends  the  glory  of 
his  own  god  whom  he  worshipped,  still  he  utters  this  blas- 
phemy against  all  gods,  and  is  impelled  by  intolerable  arro- 
gance and  diabolical  fury.  We  are  now  coming  to  the  prin- 
cipal point  where  Daniel  relates  the  constancy  with  which 
Shadrach,  Meshach,  and  Abed-nego  were  endued. 

16.  Shadrach,  Meshacli,  and  Abed-  16.  Respoiiderunt  Sadracli,  Mo- 
nego,  answered  and  said  lo  the  king,  sacli,  et  Abednego,  et  dixerunt  regi ; 
O  Nebuchadnezzar,  we  are  not  care-  Nebnchadnezcr,  non  sumus  soliciti 
fill  to  answer  thee  in  this  matter.  super  hoc  sermone,^  quid  respondea- 

mus  tibi.- 

17.  If  it  be  so,  our  God,  whom  we  17.  Ecce  est  Deus  noster,  qucm 
serve,  is  able  to  deliver  us  from  the  nos  colimus,  potens,  id  est,  potest, 
burning  fiery  furnace ;  and  he  will  liberare  nos  e  fornace  ignis  ardentis, 
deliver  its  out  of  thine  hand,  O  king,  et  e  manu  tua,  rex  eruet. 

18.  But  if  not,  be  it  known  unto  18.  Et  si  non,  notum  sit  tibi,  O 
thee,  O  king,  that  we  will  not  serve  rex.  quod  deos  tuos  nos  non  colimus, 
thy  gods,  nor  worship  the  golden  et  imaginem  auream  quam  erexisti, 
image  which  thou  hast  set  up.  non  adorabiinus. 

In  this  history  it  is  necessary  to  observe  with  what  un- 
broken spirit  these  three  holy  men  persisted  in  the  fear  of 
God,  though  they  knew  tlicy  were  in  danger  of  instant  death. 
When,  therefore,  this  kind  of  death  was  placed  straight  before 
their  eyes,  they  did  not  turn  aside  from  the  straightforward 
course,  but  treated  God's  glory  of  greater  value  than  their 
own  life,  nay,  than  a  hundred  lives,  if  they  had  so  many  to 
pour  forth,  and  opportunity  had  been  given  them.  Daniel 
does  not  relate  all  their  words,  but  only  their  import,  in 
which  the  unconquered  virtue  of  that  Holy  Spirit,  by  which 
they  had  been  instructed,  is  sufficiently  evident ;  for  that 
denunciation  was  certainly  dreadful,  when  the  king  said.  If 
ye  are  not  prepared  to  fall  dotun  at  the  sound  of  the  ti'umpet 
before  the  image,  it  is  all  over  with  you,  and  ye  shall  he  directly 
cast  into  a  furnace  of  fire.  When  the  king  had  so  fulmi- 
nated, they  might  have  winced,  as  men  usually  do,  since  life 
is  naturally  dear  to  us,  and  a  dread  of  death  seizes  upon  our 
senses.  But  Daniel  relates  all  these  circumstances,  to  assure 
us  of  the  great  fortitude  of  God's  servants  when  they  are  led 
by  his  Spirit,  and  yield  to  no  threats,  and  succumb  to  no 

'  Or,  business. — Calvin. 

^  Others  translate,  we  ought  not  to  answer  thee  about  this  business ; 
and  they  think  ?,  the  letter  L,  to  be  superfluous,  as  it  often  is.  —  Calvin. 


220  COMMENTABIES  ON  DAxVIEL.  LECT.  XIV. 

terrors.  Tliej  answer  the  king,  We  do  not  need  any  long- 
deliberation.  For  when  tliey  say  they  care  not,  they  mean  by 
this  word,  the  matter  is  settled ;  just  as  that  sentence  of 
Cyprian  is  related  by  Augustine,^  when  courtiers  persuaded 
him  to  preserve  his  life,  for  it  was  with  great  reluctance  that 
the  emperor  devoted  him  to  death,  when  flatterers  on  all 
sides  urged  him  to  redeem  his  life  by  the  denial  of  piety,  he 
answered,  There  can  be  no  deliberation  in  a  matter  so  sacred  ! 
Thus  those  holy  men  say.  We  do  not  care,  we  do  not  enter 
into  the  consideration  of  what  is  expedient  or  useful,  no 
such  thing !  for  we  ought  to  settle  it  with  ourselves  never 
to  be  induced  by  any  reason  to  withdraw  from  the  sincere 
worship  of  God, 

If  you  please  to  read — ive  ought  not  to  answer  you,  the 
sense  will  be  the  same.  They  imply  that  the  fear  of  death 
was  set  before  them  in  vain,  because  they  had  determined 
and  resolved  in  their  inmost  souls,  not  to  depart  a  single 
inch  from  the  true  and  lawful  worship  of  God.  Besides  they 
here  give  a  double  reason  for  rejecting  the  king's  proposal. 
They  say  God  has  sufficient  power  and  strength  to  liberate 
them ;  and  then,  even  if  they  must  die,  their  life  is  not  of 
so  much  value  as  to  deny  God  for  the  sake  of  preserving  it. 
Hence  they  declare  themselves  prepared  to  die,  if  the  king 
persists  in  urging  his  wish  for  the  adoration  of  the  image. 
This  passage  is  therefore  worthy  of  the  greatest  attention. 
First  of  all,  we  must  observe  the  answer — for  when  men 
entice  us  to  deny  the  true  God  we  must  close  our  ears,  and 
refuse  all  deliberation  ;  for  we  have  already  committed  an 
atrocious  insult  against  God,  when  we  even  question  the 
propriety  of  swerving  from  the  purity  of  his  worship  through 
any  impulse  or  any  reason  whatever:  And  I  heartily  wish 
every  one  would  observe  this  !  How  excellent  and  striking 
is  the  glory  of  God,  and  how  everything  ought  to  yield  to  it, 
whenever  there  is  danger  of  its  being  either  diminished  or 
obscured.  But  at  this  day,  this  fallacy  deceives  the  multi- 
tude, since  they  think  it  lawful  to  debate  whether  it  is  allow- 
able to  swerve  from  the  true  worship  of  God  for  a  time, 

'  Cyprian  was  martyred  under  llie  edict  of  Valerian,  a.d.  257. — See 
Euseb.  Eccl.  Ilist.,  lib.  vii.  chap.  10. 


CHAP.  III.  16-18.       COMMENTARIES  ON  DANIEL.  221 

whenever  any  utility  presents  itself  on  the  opposite  side. 
Just  as  in  our  clays,  we  see  how  hypocrites,  of  whom  the 
world  is  full,  have  pretences  by  which  they  cloak  their  de- 
linquencies, when  they  either  worship  idols  with  the  impious, 
or  deny  at  one  time  openly,  and  at  another  obliquely,  true 
piety.     "  Oh  !  what  can  happen  ? — such  a  one  will  say — of 
what  value  is  consistency  ?     I  see  some  evident  advantage 
if  I  can  only  dissemble  a  little,  and  not  betray  what  I  am. 
Ingenuousness  is  injurious  not  only  to  me  privately,  but  to 
all  around  me  I"     If  a  king  has  none  around  him  who  endea- 
vour to  appease  his  wrath,  the  wicked  would  give  way  to 
their  passions,  and  by  their  greater  license  would  drive  him 
to  the  extremity  of  cruelty.     It  is,  therefore,  better  to  have 
some  mediators  on  the  watch  to  observe  whether  the  wicked 
are  planning  anything.     Thus,  if  they  cannot  ojoenly,  they 
may  covertly  avert  danger  from  the  heads  of  the  jjious.     By 
such  reasoning  as  this,  they  think  they  can  satisfy  Grod.     As 
if  Shadrach,  Meshach,  and  Abed-nego,  had  not  the  same  ex- 
cuse ;  as  if  the  following  thought  would  not  occur  to  them 
— "  Behold  !  we  are  armed  with  some  power  in  favour  of  our 
brethren  ;  now  what  barbarity,  what  cruelty  will  be  exercised 
against  them,  if  the  enemies  of  the  religion  which  they  pro- 
fess succeed  us  ?     For  as  far  as  they  can,  they  will  overtlirow 
and  blot  out  our  race  and  the  very  remembrance  of  piety. 
Is  it  not  better  for  us  to  yield  for  a  time  to  the  tyranny  and 
violent  edict  of  the  king  than  to  leave  our  places  empty  ? — 
which  the  furious  will  by  and  bye  occupy,  who  will  utterly 
destroy  our  wretched  race  which  is  now  dreadfully  oj)pressed.'' 
Shadrach,  Meshach,  and  Abed-nego  might,  I  say,  collect  all 
these  pretences  and  excuses  to  palliate  their  perfidy  if  they 
had  bent  the  knee  before  the  golden  image  for  the  sake  of 
avoiding  danger;  but  they  did  not  act  thus.     Hence,  as  I 
have  already  said,  God  retains  his  rights  entire  when  his 
worship  is  upheld  without  the  slightest  doubt,  and  we  are 
thoroughly  persuaded  that  nothing  is  of  such  importance  as 
to  render  it  lawful  and  right  to  swerve  from  that  profession 
which  his  word  both  demands  and  exacts. 

On  the  whole,  that  security  which  ought  to  confirm  the 
pious  in  the  worship  of  God  is  opposed  liere  to  all  those  tor- 


222  COMMENTARIES  ON  DANIEL.  LECT.  XIV. 

tuous  and  mistaken  counsels  which  some  men  adopt,  and 
thus,  for  the  sake  of  living,  lose  life  itself,  according  to  the 
sentiment  of  even  a  profane  poet.  For  of  what  use  is  life 
except  to  serve  God's  glory  ?  but  we  lose  that  object  in  life 
for  the  sake  of  the  life  itself — that  is,  by  desiring  to  live  en- 
tirely to  the  world,  we  lose  the  very  pui'pose  of  living  !  Thus, 
then,  Daniel  oi)poses  the  simplicity  which  ought  to  mark  the 
sons  of  God  to  all  those  excuses  which  dissemblers  invent 
with  the  view  of  hiding  their  wickedness  by  a  covering.  We 
are  not  anxious,  say  they,  and  why  not  ?  Because  we  have 
already  determined  God's  glory  to  be  of  more  consequence 
than  a  thousand  lives,  and  the  gratification  of  a  thousand 
senses.  Hence,  when  this  magnanimity  fi.ourishes,  all  hesi- 
tation will  vanish,  and  those  who  are  called  upon  to  incur 
danger  through  their  testimony  for  the  truth  need  never 
trouble  themselves  ;  for,  as  I  before  said,  their  ears  are  closed 
to  all  the  enticements  of  Satan. 

And  when  they  add — God  is  sufficiently  poiuerful  to  i^re- 
serve  us  ;  and  if  not,  we  are  i:)repared  for  death,  they  point 
out  to  us  what  ought  to  raise  our  minds  above  all  trials, 
namely,  the  preciousness  of  our  life  in  God's  sight,  since  he 
can  liberate  us  if  he  pleases.  Since,  therefore,  we  have  suffi- 
cient protection  in  God,  let  us  not  think  any  method  of  pre- 
serving our  life  better  than  to  throw  ourselves  entirely  on 
his  protection,  and  to  cast  all  our  cares  upon  him.  And  as 
to  the  second  clause,  we  must  remark  this,  even  if  the  Lord 
should  wish  to  magnify  his  own  glory  by  our  death,  we  ought 
to  offer  up  this  as  a  lawful  sacrifice  ;  and  sincere  piety  does 
not  flourish  in  our  hearts  unless  our  minds  are  always  pre- 
pared to  make  this  sacrifice.  Thus  I  wished  to  remark  these 
things  shortly  now,  and  with  God's  permission,  I  will  explain 
them  fully  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  since  we  see  the  impious  carried  away  by 
their  impure  desires  with  so  strong  an  impulse ;  and  while  they 
are  so  puffed  up  with  arrogance,  may  we  learn  true  humility,  and 
so  subject  ourselves  to  thee  that  we  may  always  depend  upon  thy 
word  and  always  attend  to  thy  instructions.  When  we  have 
learned  what  worship  pleases  thee,  may  we  constantly  persist 


CHAP.  III.  16-18.      COMMENTARIES  ON  DANIEL.  223 

unto  the  end,  and  never  be  moved  by  any  threats,  or  dangers, 
or  violence,  from  our  position,  nor  drawn  aside  from  our  course ; 
but  by  persevering  obedience  to  thy  word,  may  we  shew  our 
alacrity  and  obedience,  until  thou  dost  acknowledge  us  as  thy 
sons,  and  we  are  gathered  to  that  eternal  inheritance  which  thou 
hast  prepared  for  all  members  of  Christ  thy  Son. — Amen. 


ILf ctitrc  jFiftfcntf). 

We  said  yesterday  that  the  constancy  of  Shadrach,  Me- 
shach,  and  Abed-nego,  was  based  upon  these  two  reasons  : — 
Their  certain  persuasion  that  God  was  the  guardian  of  their 
life,  and  would  free  them  from  present  death  by  his  power 
if  it  were  useful.     And  also  their  determination  to  die  boldly 
and  fearlessly,  if  God  wished  such  a  sacrifice  to  be  offered. 
What  Daniel  relates  of  tliese  three  men  belongs  to  us  all. 
Hence  we  may  gather  this  general  instruction.     When  our 
danofer  for  the  truth's  sake  is  imminent,  we  should  learn  to 
phice  our  life  in  God's  liand,  and  then  bravely  and  fearlessly 
devote  ourselves  to  death.     As  to  (he  first  point,  experience 
teaches  us  how  very  many  turn  aside  from  God  and  the  pro- 
fession of  faith,  since  they  do  not  feel  confidence  in  God's 
power  to  liberate  them.     It  may  be  said  with  truth  of  us  all 
— God  takes  care  of  us,  since  our  life  is  placed  in  his  hand 
and  wiP  ;  but  scarcely  one  in  a  liundred  holds  this  deeply 
and  surely  fixed  in  his  heart,  since  every  one  takes  his  own 
way  of  preserving  his  life,  as  if  there  were  no  virtue  in  God. 
Hence  he  has  made  some  proficiency  in  God's  word  who  has 
learnt  to  place  his  life  in  God's  care,  and  to  consider  it  safe 
under  his  protection.     For  if  he  has  made  progress  thus  far, 
he  may  be  in  danger  a  hundred  times,  yet  he  Avill  never 
hesitate  to  follow  wherever  he  is  called.     This  one  feeling 
frees  him  from  all  fear  and  trembling,  since  God  can  extri- 
cate his  servants  from  a  thousand  deaths,  as  it  is  said  in 
the  Psalm,  (Ixviii.  20,)  The  issues  of  death  are  in  his  power. 
For  death  seems  to  consume  all  things ;  but  God  snatches 
from  that  whirlpool  whom  he  pleases.     So  this  persuasion 
ought  to  inspire  us  with  firm  and  unassailable  constancy, 
since  it  is  necessary  for  those  who  so  repose  the  whole  care 


224  COMMENTARIES  ON  DANIEL.  LECT.  XV. 

of  tbeir  life  and  safety  iijion  God,  to  be  tlioronghly  conscious 
and  undoubtedly  sure  that  God  will  defend  a  good  cause. 
And  tliis  is  also  expressed  by  these  words  of  Sliadrach,  Me- 
sliacli,  and  Abed-nego :  Behold  our  God  whom  we  worship. 
When  they  bring  forward  God's  worship,  they  boar  testimony 
to  the  sureness  of  their  support,  when  they  undertake  nothing 
rashly,  but  are  worshippers  of  the  true  God,  and  labour  for 
the  defence  of  piety.  For  this  is  the  difference  between 
martyrs  and  malefactors,  who  are  often  compelled  to  suffer 
tlie  penalty  of  their  madness  for  attempting  to  overthrow  all 
things.  We  see,  indeed,  the  majority  tossed  about  by  their 
own  intemperance.  If  they  happen  to  suffer  punishment, 
they  are  not  to  be  reckoned  among  God's  martyrs ;  for,  as 
Augustine  says,  the  martyr  is  made  by  his  cause,  and  not 
by  his  punishment.  Hence  the  weight  of  these  words,  when 
these  three  men  attest  their  worship  of  God,  since  in  this 
way  they  boast  in  their  power  of  enduring  any  urgent  danger 
not  rashly,  but  only  as  supported  by  the  sure  worship  of  God. 
I  now  come  to  the  second  point. 

If  God  he  unwilling  to  deliver  us  from  death,  he  it  known 
to  thee,  0  king,  we  ivill  not  worship  thy  gods.  I  said  first 
of  all,  we  should  be  constantly  prepared  to  undergo  every 
conflict,  to  commit  our  life  to  his  charge,  to  submit  to  his 
will  and  hand,  and  to  the  protection  of  his  custody.  But 
the  desire  of  this  earthly  and  fading  life  ought  not  to  retain 
its  hold  upon  us,  and  to  hinder  us  from  the  free  and  candid 
confession  of  the  truth.  For  God's  glory  ought  to  be  more 
precious  to  us  than  a  hundred  lives.  Hence  we  cannot  be 
Avitnesses  for  God  without  we  lay  aside  all  desire  of  this 
life,  and  at  least  prefer  God's  glory  to  it.  Meanwhile,  wo 
must  remark  the  impossibility  of  doing  this,:  without  the 
hope  of  a  better  life  drawing  us  towards  itself  For  where 
tlicre  is  no  promise  of  any  eternal  inheritance  implanted  in 
our  hearts,  we  shall  never  be  torn  away  from  this  world.  We 
are  naturally  desirous  of  existence,  and  that  feeling  cannot 
be  eradicated,  unless  faith  overcome  it ;  as  Paul  says,  Not 
that  we  wished  to  be  unclothed,  but  clothed  upon.  (2  Cor. 
V.  4.)  Paul  confesses  that  men  cannot  be  naturally  induced 
to  wish  for  departure  from  the  world,  unless,  as  we  have 


CHAP.  III.  16-18.        COMMENTATES  ON  DANIEL.  225 

said,  through  the  power  of  faith.  But  when  we  understand 
our  inheritance  to  be  in  heaven,  while  we  are  strangers  upon 
earth,  then  we  put  off  that  clinging  to  the  life  of  this  world 
to  which  we  are  too  much  devoted. 

These  then  are  the  two  points  which  prepare  the  sons  of 
God  for  martyrdom,  and  remove  hesitation  as  to  their  offer- 
ing their  life  in  sacrifice  to  God.  First,  if  they  are  persuaded 
that  God  is  the  protector  of  their  life  and  will  certainly 
liberate  them  should  it  be  expedient ;  and  secondly,  when 
they  live  above  the  world  and  aspire  to  the  hope  of  eternal 
life  in  heaven,  while  prepared  to  renounce  the  world.  This 
magnanimity  is  to  be  remarked  in  their  language,  when  they 
say,  Be  it  known  to  thee,  0  king,  that  we  do  not  worship  thy 
gods  nor  adore  the  statue  which  thou  hast  set  up.  Here  they 
obliquely  accuse  the  king  of  arrogating  too  much  to  himself, 
and  of  wishing  religion  to  stand  or  fall  by  his  own  will.  Thou 
hast  erected  the  statue,  but  thy  authority  is  of  no  moment 
to  us,  since  we  know  it  to  be  a  fictitious  deity  whose  image 
thou  wishest  us  to  M'orship.  The  God  whom  we  worship  has 
revealed  himself  to  us  ;  we  know  him  to  be  the  maker  of 
heaven  and  earth,  to  have  redeemed  our  fatliers  from  Egypt, 
and  to  intend  our  chastisement  by  driving  us  into  exile. 
Since,  therefore,  we  have  a  firm  foundation  for  our  faith, 
hence  we  reckon  thy  gods  and  thy  sway  valueless.  It 
follows : 

19.  Then  was  Nebuchadnezzar  19.  Tunc  Nebuchadnezerrepktus 
full  of  fury,  and  the  form  of  his  fuit  iraeundia,  et  forma  faciei  ejus 
visag-e  was  changed  against  Sha-  mutata  fuit*  erga  Sadrach,  Mesach, 
drach,  Meshacb,  and  Abed-nego  :  et  Abednego :  loquutus  est,  jussit, 
therefore  he  spake,  and  commanded  vel,  edixit,  accendi  fornacem  uno 
that  they  should  heat  the  furnace  septies,  Jwc  est,  septvplo,  magis 
one  seven  times  more  than  it  was  quam  solebat  accendi. 

wont  to  be  heated. 

20.  And  he  commanded  the  most  20.  Et  viris  prajstantibus  robore, 
mighty  men  that  iwj-c  in  his  army  vel,  rohnstis  virtute,q\\\cri\ni\x\Q]\\^ 
to  bind    Shadrach,   Meshach,    and  satellitio"    mandavit     ut    vincirent 

*  tin,  tzelem,  is  here  taken  in  a  different  sense  from  its  previous  one.  for 
Daniel  sometimes  uses  it  for  "image,"  but  here  for  the  "figure"  or 
"  countenance"  of  the  king,  which  was  changed. — Calvin. 

2  ^"'n,  hil,  is  here  used  for  "  attendants,"  or  "  servants,"  properly  it 
means  "  army,"  but  as  the  king  is  not  at  war,  it  doubtless  means  "  atten- 
dants;"  he  chose,  therefore,  the  strongest  of  his  attendant?:. — Calvin. 

VOL.  I.  P 


226  COMMENTARIES  ON  DANIEL.  LECT.  XV. 

Abed-nego,  and  to  cast  them  into     Sadrach,  Mesach,  et  Abednego,  ut 
the  burning  fiery  furnace.  projicerent  illos  in  fornacem   ignis 

ardentis. 

Here,   at  first  siglit,   God  seems  to  desert  his  servants, 
since  he  does  not  openly  succour  them.     The  king  orders 
them   to  be   thrown  into   a  furnace  of  fire  :  no  help  from 
heaven  appears  for  tliem.     Tliis  was  a  living  and  remark- 
ably efficacious  proof  of  their  faithfulness.     But  they  were 
l)repared,  as  we  have  seen,  to  endure  everything.     These 
bold  answers  were  not  promj)ted  simply  by  their  trust  in 
God's  immediate  help,  but  by  a  determination  to  die  ;  since 
a  better  life  occupied  their  thoughts,  the}'-  willingly  sacrificed 
the  present  life.     Hence  they  were  not  frightened  at  this 
terrible  order  of  the  king's,  but  followed  on  their  course, 
fearlessly  submitting  to  death  for  the  worship  of  God.     No 
third  way  was  opened  for  them,  when  a  choice  was  granted 
cither  to  submit  to  death,  or  apostatize  from  the  true  God. 
By  this  example  we  are  taught  to  meditate  on  our  immortal 
life  in  times  of  ease,  so  that  if  God  pleases,  we  may  not 
hesitate  to  expose  our  souls  by  the  confession  of  the  true 
faith.     For  we  are  so  timorous  when  we  are  attacked  by 
calamity,  we  are  seized  with  fear  and  torpor,  and  then  when 
we  are  not  pressed  by  any  urgency  we  feign  for  ourselves  a 
false  security.     When  we  are  allowed  to  be  at  ease,  we  ought 
to  apply  our  minds  to  meditation  upon  a  future  life,  so  that 
this  world  may  become  cheap  to  us,  and  we  may  be  prepared 
when  necessary  to  pour  forth  our  blood  in  testimony  to  the 
truth.     And  this  narrative  is  not  set  before  us  simply  to 
lead  us  to  admire  and  celebrate  the  courage  of  these  three 
holy  ones,  but  their  constancy  is  j)roposed  to  us  as  an  exam- 
ple for  imitation. 

With  reference  to  King  Nebuchadnezzar,  Daniel  here 
shews,  as  in  a  glass,  the  pride  and  haughtiness  of  kings  when 
they  find  their  decrees  disobeyed.  Surely  a  mind  of  iron 
ought  to  grow  soft  by  the  answer  which  we  have  just  nar- 
rated, on  hearing  Shadrach,  Meshach,  and  Abed-nego  com- 
mitting their  lives  to  God  ;  but  when  it  heard  how  they 
could  not  be  drawn  aside  from  their  faithfulness  by  the  fear 
of  death,  its  anger  was  only  increased.     In  considering  this 


CHAP.  III.  1  9,  20.       COMMENTARIES  ON  DANIEL.  227 

furj,  we  ouglit  to  take  into  account  the  power  of  Satan  in 
seizing  and  occupying  the  minds  of  men.  For  there  is  no 
moderation  in  them,  even  if  they  shew  some  great  and  re- 
markable hope  of  virtues, — for,  as  we  have  seen,  Nebuchad- 
nezzar was  endued  with  many  virtues  ;  but  as  Satan  harassed 
him,  we  discern  nothing  but  cruelty  and  barbarity.  Mean- 
while, let  us  remember  how  j^leasing  our  constancy  is  to  God, 
though  it  may  not  produce  any  immediate  fruit  before  the 
world.  For  many  indulge  in  pleasure  through  thinking  they 
would  be  rash  in  devoting  themselves  to  death,  without  any 
apparent  utility.  And  on  this  pretext,  they  excuse  them- 
selves from  not  contending  more  boldly  for  the  glory  of  God, 
by  supposing  they  would  lose  their  labour,  and  their  death 
would  be  fruitless.  But  we  hear  what  Christ  pronounces, 
namely,  this  sacrifice  is  pleasing  to  God,  w'hen  we  die  for  the 
testimony  of  the  heavenly  doctrine,  although  tlie  generation 
before  which  we  bear  witness  to  God's  name  is  adulterous 
and  perverse,  nay,  even  hardened  by  our  constancy.  (Matt, 
V.  1],  and  X.  32,  and  Markviii.  38.) 

And  such  an  example  is  here  set  before  us  in  these  three 
holy  men ;  because,  although  Nebuchadnezzar  was  more 
inflamed  by  the  freedom  of  their  confession,  yet  that 
liberty  pleased  God,  and  they  did  not  repent  of  it,  though 
they  did  not  discern  the  fruit  of  their  constancy  which  they 
wished.  The  Prophet  also  expresses  this  circumstance  to 
demonstrate  the  king's  fury,  since  he  ordered  the  furnace  to 
he  heated  seven  times  hotter  than  before  ;  and  then,  he  chose 
from  his  own  servants  the  strongest  of  all  to  bind  these  holy 
men,  and  cast  them  into  the  furnace  of  fire. 

But  from  the  result  it  is  very  evident,  that  this  did  not 
occur  without  God's  secret  impvdse ;  for  the  devil  will  some- 
times throw  discredit  on  a  miracle,  unless  all  doubt  is  re- 
moved. Since  therefore  the  king  ordered  the  furnace  to  be 
heated  sevenfold  more  than  before,  next  when  he  chose  the 
strongest  attendants,  and  commanded  them  to  follow  him, 
God  thus  removed  all  doubts,  by  liberating  his  servants, 
because  light  emerges  more  clearly  from  the  darkness,  when 
Satan  endeavours  to  shut  it  out.  Thus  God  is  accustomed 
to  frustrate  the  impious  ;  and  the  more  impious  they  are  in 


228  COMMENTARIES  ON  DANIEL.  LECT.  XV. 

oi3posing  liis  glory,  the  more  he  makes  his  honour  and  doc- 
trine conspicuous.  In  like  manner,  Daniel  here  paints,  as  in 
a  picture,  how  King  Nebuchadnezzar  passed  nothing  by. 
when  he  wished  to  strike  terror  into  the  minds  of  all  the 
Jews  by  this  cruel  punishment.  And  yet  he  obtained  nothing 
else  by  his  plans  than  a  clearer  illustration  of  God's  power 
and  grace  towards  his  servants.     It  now  follows  : — 

21.  Then  these  men  were  bound  21.  Tunc  viri  illi  vincti  sunt,  vel, 
in  their  coats,  their  hosen,  and  their  llgati,  in  suis  chlaniydibus,'  et  cum 
hats,  and  their  other  garments,  and  tiaris  suis :"-  in  vestitu  suo  :  et  pro- 
were  cast  into  the  midst  of  the  burn-  jecti  sunt  in  fornacera  ignis  arden- 
ing  fiery  furnace.  lis. 

22.  Therefore  because  the  king's  22.  Propterea  quod  urgebat,  vel, 
commandment  was  lu-gent,  and  the  festinabat,  ad  verhum,  prfeceptuni 
furnace  exceeding  hot,  the  flame  of  regis,  et  fornacem  vehementer  jus- 
the  fire  slew  those  men  that  took  serat  accendi,  viros  illos  qui  extu- 
up  Shadrach,  Meshach,  and  Abed-  lerant  Sadrach,  Mesach,  et  Abed- 
nego.  nego    occidit    favilla,    alii    vertimt 

Jlammam,  ignis. 
2.3.  And   these  three  men,  Sha-         23.  Et  viri  illi  tres  Sadrach,  Me- 
drach,  Meshach,  and  Abed-nego,  fell     sach,  et  Abednego  ceciderant  in  me- 
down  bound  into  the  midst  of  the     dium  fornacis  ignis,^  ardentis  vincti. 
burning  fiery  furnace. 

Here  Daniel  relates  the  miracle  by  which  God  liberated  his 
servants.  It  has  two  parts  :  first,  these  three  holy  men  walked 
untouched  in  the  midst  of  the  flame  ;  and  the  fires  consumed 
those  attendants  who  cast  them  into  the  furnace.  The  Pro- 
pliet  diligently  enumerates  whatever  tends  to  prove  the 
power  of  God.  He  says,  since  the  king's  command  was  urgent, 
that  is,  since  the  king  ordered  in  such  anger  the  furnace  to 
be  heated,  the  flames  devour  the  men  who  executed  his 
orders.  For  in  Job,  (xviii.  5,)  '2'^'!^,  shehib,  means  ''  spark," 
or  the  extremity  of  a  flame.  The  sense  of  the  Prophet  is  by 
no  means  obscure,  since  the  extremity  of  the  flame  consumed 
those  strong  attendants  by  playing  round  them,  while  Sha- 
drach, Meshach,  and  Abed-nego  walked  through  the  fuel  in 

*  Some  translate  sandals,  or,  shoes,  others  hose  ;  but  the  majority  take 
the  second  noim  for  hose;  but  we  need  not  trouble  ourselves  too  much 
about  the  words,  if  we  only  understand  the  thing  itself. — Calvin. 

-  We  know  that  the  Orientals  then  wore  turbans  as  they  do  now,  for 
they  wrap  up  the  head  ;  and  though  we  do  not  see  many  of  them,  yet  we 
know  the  Turkish  dress;  then  the  general  name  is  added. — Calvin.  See 
also  the  note  on  this  passage  in  Wintle's  translation,  which  is  full  of  good 
explanatory  notes. 

«  Thai  i.s,  within  the  furnace  of  fire. — Calviii. 


CHAP.  III.  21 -2o.       COMMENTARIES  ON  DAIS^IEL.  229 

the  fire  and  flame.  They  were  not  in  the  extremity  of  tlie 
flame ;  for  it  is  as  if  the  Prophet  had  said, — tlie  king's 
slaves  were  consumed  by  the  ver}^  smoke,  and  the  fire  was 
without  the  slightest  eftect  on  the  servants  of  God.  Hence 
he  says,  these  three  fell  down  in  the  furnace  of  fire.  By  say- 
ing they  fell,  it  means  they  could  not  take  care  of  themselves 
or  attempt  to  escape  ;  for  he  adds,  tliey  were  bound.  This 
uHght  at  first  naturally  suffocate  them,  till  they  were  imme- 
diately consumed  ;  but  they  remained  untouched,  and  then 
walked  about  the  furnace  loose.  We  hereby  see  how  conspi- 
cuous was  God's  jjower,  and  how  no  falsehood  of  Satan's 
could  obscure  it.  And  next,  when  the  very  points  of  the 
flame,  or  the  fiery  sparks,  devour  the  servants,  here  again 
the  deed  is  proved  to  be  of  God.  Meanwhile,  the  result  of 
the  history  is  the  preservation  of  these  three  holy  men,  so 
surprisingly  beyond  their  expectation. 

This  example  is  set  before  us,  to  show  us  how  nothing  can 
be  safer  than  to  make  God  the  guardian  and  protector  of 
our  life.  For  we  ought  not  to  expect  to  be  preserved  from 
every  danger  because  we  see  those  holy  men  deliveied  ;  for 
we  ought  to  hope  for  liberation  from  death,  if  it  be  useful, 
and  yet  we  ought  not  to  hesitate  to  meet  it  without  fear, 
if  God  so  please  it.  But  we  should  gather  from  our  pre- 
sent narrative  the  sufficiency  of  God's  protection,  if  he  wishes 
to  prolong  our  lives,  since  we  know  our  life  to  be  precious  to 
him  ;  and  it  is  entirely  in  his  power,  either  to  snatch  us  from 
danger,  or  to  withdraw  us  to  a  better  existence,  according  to 
his  pleasure.  We  have  an  example  of  this  in  the  case  of 
Peter ;  for  he  was  on  one  day  led  forth  from  prison,  and  the 
next  day  put  to  death.  Even  then  God  shewed  his  care  of 
his  servant's  life,  though  Peter  at  length  suffered  death. 
How  so  ?  Because  he  had  finished  his  course.  Hence,  as 
often  as  God  pleases,  he  will  exert  his  power  to  pre- 
serve us;  if  he  leads  us  onwards  to  death,  Ave  must  be 
assured  it  is  best  for  us  to  die,  and  injurious  to  us  to 
enjoy  life  any  longer.  This  is  the  substance  of  the  instruc- 
tion which  we  mav  receive  from  this  narrative.  It  now 
follows  : — 

ii4.  Then    NebucliHclnezzur    the         24.  Tunc  Ncbuehadnczer  rex  con- 


230  COMMENTARIES  ON  DANIEL.  LECT.XV. 

king  was  astonied,  and  rose  up  in  treniuit,'  et  surrexit  in  festinatione, 
haste,  and  spake,  and  said  unto  his  celeriter  :  loqimtus  est,  et  dixit  con- 
counsellors,  Did  not  we  cast  three  siliariis  suis  :^  An  non  viros  tres  pro- 
men  bound  into  the  midst  of  the  fire  ?  jecimus  in  fornaceni  ligatos  ?  vinctos  f 
They  answered  and  said  unto  the  Responderunt,  et  dixerunt  regi, 
king.  True,  O  king.  Vere,  rex. 

25.   He  answered  and  said,  Lo,  I  25.   Respondit,   et    dixit,    Atqui 

see  four  men  loose,  walking  in  the  ego  video  viros  quatuor  solutos,  am- 

niidst  of  the  fire,  and  they  have  no  bulantcs  in  igne,   et  nulla  noxa  in 

hurt ;  and  the  form  of  the  fourth  is  ipsis  est :  et  facies  quarti  similis  est 

like  the  Son  of  God.  filio  Dei. 

Here  Daniel  relates  liow  God's  power  was  manifest  to  the 
profane — to  both  the  king  and  his  courtiers,  who  had  con- 
spired for  the  death  of  these  holy  men.  He  says,  then,  the 
king  trembled  at  that  miracle  ;  since  God  often  compels  the 
impious  to  acknowledge  his  power,  and  when  they  stupify 
themselves,  and  harden  all  their  senses,  they  arc  compelled 
to  feel  God's  power  whether  they  will  or  not.  Daniel  shews 
how  this  happened  to  King  Nebuchadnezzar,  He  trembled, 
says  he,  and  rose  up  quickly,  and  said  to  his  companions, 
Did  ive  not  cast  three  men  bound  into  the  fire  ?  When  tliey 
say,  It  is  so,  Nebuchadnezzar  was  doubtless  impelled  by  a 
Divine  impulse,  and  a  secret  instinct,  to  inquire  of  his  com- 
i:)anions  to  extract  this  confession  from  them.  For  Nebu- 
chadnezzar might  easily  approach  the  furnace,  but  God  wished 
to  extract  this  confession  from  his  enemies,  that  both  they 
and  the  king  might  allow  the  rescue  of  Shadrach,  Meshach, 
and  Abed-nego,  to  have  proceeded  from  no  earthly  medivmi, 
but  from  the  admirable  and  extraordinary  power  of  God. 
We  may  here  remark,  how  the  impious  are  witnesses  to  God's 
powder,  not  willingly,  but  because  God  placed  this  question 
in  the  king's  mouth,  and  also  in  his  not  jiermitting  them  to 
escape  or  turn  aside  from  the  confession  of  the  truth.  But 
Nebuchadnezzar  says,  four  men  walked  in  the  fire,  and  the 
face  of  the  fourth  is  like  the  son  of  a  god.  No  doubt  God 
here  sent  one  of  his  angels,  to  support  by  his  presence  the 
minds  of  his  saints,  lest  they  should  faint.  It  was  indeed  a 
formidable  spectacle  to  see  the  furnace  so  hot,  and  to  be  cast 

'  Or,  was  terrified. — Calvin. 

*  Some  translate,  to  his  companions ;  and  the  word  may  be  derived  from 
either  consilium  or  consuctudo :  hence  it  might  mean  companions  who 
were  around  the  king ;  but  soon  afterwards  it  means  counsellors,  and  there 
is  no  need  of  variety. — Calvin. 


CHAP.  Ill,  24,  25.      C0MME:^T ARIES  ON  DANIEL,  231 

into  it.  By  this  consolation  God  wished  to  allay  their 
anxiety,  and  to  soften  their  grief,  by  adding-  an  angel  as  their 
companion.  We  know  how  many  angels  have  been  sent  to 
one  man,  as  we  read  of  Elisha.  (2  Kings  vi.  1 5.)  And  there 
is  this  general  rule — He  has  given  his  angels  charge  over  thee, 
to  guard  thee  in  all  thy  ways  ;  and  also,  The  camps  of  angels 
are  about  those  who  fear  God.  (Ps.  xci.  11,  and  xxxiv,  7.) 
This,  indeed,  is  especially  fulfilled  in  Christ ;  but  it  is  ex- 
tended to  tlie  whole  body,  and  to  each  member  of  the  Church, 
for  God  has  his  own  hosts  at  hand  to  serve  him.  But  we 
read  again  how  an  angel  was  often  sent  to  a  whole  nation. 
God  indeed  does  not  need  his  angels,  while  he  uses  their  as- 
sistance in  condescension  to  our  infirmities.  And  when  we 
do  not  regard  his  power  as  highly  as  we  ought,  he  interposes 
his  angels  to  remove  our  doubts,  as  we  have  formerly  said. 
A  single  angel  was  sent  to  these  three  men  ;  Nebuchadnezzar 
calls  him  a  son  of  God ;  not  because  he  thought  him  to  be 
Christ,  but  according  to  the  common  opinion  among  all 
people,  that  angels  are  sons  of  God,  since  a  certain  divinity 
is  resplendent  in  them  ;  and  hence  they  call  angels  generally 
sons  of  God.  According  to  this  usual  custom,  Nebuchad- 
nezzar says,  the  fourth  man  is  like  a  son  of  a  god.  For  he 
could  not  recognise  the  only-begotten  Son  of  God,  since,  as 
we  have  already  seen,  he  was  blinded  by  so  many  depraved 
errors.  And  if  any  one  should  say  it  was  enthusiasm,  this 
would  be  forced  and  frigid.  This  simplicity,  then,  will  be 
sufficient  for  us,  since  Nebuchadnezzar  spoke  in  the  usual 
manner,  as  one  of  the  angels  was  sent  to  those  three  men — 
since,  as  I  have  said,  it  was  then  customary  to  call  angels 
sons  of  God.  Scripture  thus  speaks,  (Ps.  Ixxxix,  6,  and  else- 
where,) but  God  never  suffered  truth  to  become  so  buried  in 
the  world  as  not  to  leave  some  seed  of  sound  doctrine,  at 
least  as  a  testimony  to  the  profane,  and  to  render  them  more 
inexcusable — as  we  shall  treat  more  at  length  in  the  next 
lecture.^ 

'  See  Dissertation  xin.  at  the  end  of  this  volume. 


232  COMMENTARIES  ON  DANIEL,  LECT.  XVI. 


PllAYER. 

Grant,  Almighty  God,  since  our  life  is  only  for  a  moment,  nay,  is  only 
vanity  and  smoke,  that  we  may  learn  to  cast  all  our  care  upon  thee, 
and  so  to  depend  upon  thee,  as  not  to  doubt  thee  as  our  deliverer 
from  all  urgent  perils,  whenever  it  shall  be  to  our  advantage. 
Grant  us  also  to  learn  to  neglect  and  despise  our  lives,  espe- 
cially for  the  testimony  of  thy  glory ;  and  may  we  be  prepared 
to  depart  as  soon  as  thou  callest  us  from  this  world.  May  the 
hope  of  eternal  hfe  be  so  fixed  in  our  hearts,  that  we  may  will- 
ingly leave  this  world  and  aspire  with  all  our  mind  towards  that 
blessed  eternity  which  thou  hast  testified  to  be  laid  up  for  us  in 
heaven,  through  the  gospel,  and  which  thine  only-begotten  Son 
has  procured  for  us  through  his  blood. — Amen. 


ilctture  Si.rtcn\tl). 

26.  Then  Nebuchadnezzar  came  near  26.  Tunc  accessit  Nebuchad- 

to  the  mouth  of  the  burning  fiery  furnace,  nezer  ad  ostium  fornacis  ignis 

atid  spake,   and    said,    Shadrach,   Me-  ardentis  :  loquutus  est  et  dixit, 

Bhach,  and   Abcd-nego,  ye    servants   of  Sadrach,  Mesach,  et  Abednego 

the  most  high  God,  come  forth,  and  come  servi  Dei  excelsi,  egrediraini,  et 

hither.     Then  Shadrach,  Meshach,  and  venite.     Tunc  egressi  sunt  Sa- 

Abed-nego  came  forth  of  the  midst  of  the  drach,   Mesach,   et    Abednego 

fire.  e  medio  ignis. 


Here  a  sudden  change  is  described  in  the  mood  of  tliis 
cruel  and  proud  king.  We  have  already  seen  how  confi- 
dently he  exacted  worship  from  the  servants  of  God,  and 
when  he  saw  them  disobedient  to  his  command,  how  mightily 
he  raged  against  them.  Now  Daniel  shews  in  how  short  a 
time  this  pride  was  subdued  and  this  cruelty  appeased  ;  but 
we  must  remark  that  the  king  was  not  so  changed  as  en- 
tirely to  jmt  off  his  disposition  and  manners.  For  when  he 
was  touched  with  this  present  miracle,  he  gave  God  the 
glory,  but  only  for  a  moment ;  and  still  he  did  not  return 
to  wisdom.  We  cannot  take  too  diligent  notice  of  exami^les 
of  this  kind,  as  many  estimate  the  characters  of  others  from 
a  single  action.  But  the  worst  desjiisers  of  God  can  submit 
to  him  for  a  short  time,  not  merely  by  feigning  to  do  so  be- 
fore men,  but  in  real  seriousness,  since  God  compels  tliem 
by  his  power,  but  meanwhile  they  retain  tlieir  pride  and 


CHAP.  III.  26.  COMMENTARIES  ON  DANIEL.  233 

ferocity  within  their  breasts.  Of  this  kind,  then,  was  the 
conversion  of  King  Nebuchadnezzar.  For  when  astonished 
by  the  miracle,  he  could  no  longer  resist  the  Almighty,  he 
was  still  inconsistent,  as  we  shall  afterwards  see.  We  may 
also  notice  how  the  impious,  who  are  unregenerate  by  God's 
Spirit,  are  often  impelled  to  worship  God  ;  but  this  is  only 
temporary,  and  this  equable  tenor  never  remains  through 
their  whole  life.  But  when  God  renews  his  own,  he  under- 
takes to  govern  them  even  to  the  end  ;  he  animates  them 
to  perseverance,  and  confirms  them  by  his  Spirit. 

We  must  here  remark  how  God's  glory  is  illustrated  by 
this  temporary  and  vanishing  conversion  of  the  reprobate  ; 
because,  whether  they  will  or  not,  yet  they  yield  to  God 
for  a  time,  and  thus  the  greatness  of  his  power  is  acknow- 
ledged. God,  therefore,  turns  an  event  which  does  not  j^rofit 
the  reprobate  to  his  own  glory,  and  at  the  same  time 
punishes  them  more  severely.  For  Nebuchadnezzar's  con- 
duct was  less  excusable  after  his  once  acknowleda'ing  the 
God  of  Israel  to  be  the  suj)reme  and  only  God,  and  then  re- 
lapsing into  his  former  superstitions.  He  says,  therefore, — 
He  approached  the  door  of  the  furnace,  and  spoke  thus, — • 
Shadrach,  Meshach,  and  A  hed-nego,  servants  of  the  most  high 
God,  come  forth  and  come  hither.  A  short  time  before,  he 
wished  his  own  statue  to  be  worshipj^ed,  and  his  own  name 
to  be  esteemed  the  only  one  in  heaven  and  earth,  since  this 
was  pleasing  to  him.  We  then  saw  how  he  claimed  the 
right  of  subjecting  the  religion  and  worship  of  God  to  his 
own  will  and  lust ;  but  now,  as  if  he  were  a  new  man,  he 
calls  Shadrach,  Meshach,  and  Abed-nego,  servants  of  the 
most  high  God  !  What  place,  then,  was  left  to  him  and  to 
all  the  Chaldeans  ?  How  could  they  now  worship  those  fic- 
titious gods  and  idols  which  they  had  fabricated  ?  But 
God  extracted  these  words  from  the  proud  and  cruel  king, 
as  when  criminals  are  compelled,  by  tortures,  to  say  what 
they  would  otherwise  refuse.  Thus  Nebuchadnezzar  con- 
fessed God  to  be  the  most  high  God  of  Israel,  as  if  he  had 
been  tortured,  but  not  of  his  own  accord,  or  in  a  composed 
state  of  mind.  He  does  not  pretend  this  before  men,  as  I 
have  said  ;  but  his  mind  was  neither  pure  nor  perfect,  since 


23  i  COMMENTARIES  0:fT  DANIEL.  LECT.  XVI. 

it  was  in  a  ferment  with  this  temporary  commotion.     And 

this  must  also  be  added — the  instinct  was  rather  violent 

than  voluntary. 

Daniel   afterwards  relates — His  companions   came  forth 

from  the  midst  of  the  fire.    By  these  words  he  again  confirms 

the  miracle  ;  for  God  could  extinguish  the  tire  of  the  furnace, 

but  he  wished  it  to  burn  in  the  sight  of  all,  to  render  the 

power  of  this  deliverance  the  more  conspicuous.     Meanwhile 

we  must  notice  the  three  men  ivalking  in  the  furnace,  until 

the  king  commanded  them  to  come  forth,  because  God  had 

issued  no  command.    They  saw  themselves  perfectly  safe  and 

sound  in  the  midst  of  the  furnace  ;  thev  were  content  with 

God's  present  benefit,  but  still  they  had  no  free  departure, 

until  fetched  by  the  king's  voice.     As  when  Noah,  in  the 

ark,  saw  safety  prepared  for  him  in  that  tomb,  yet  he  did 

not  try  anything  until  commanded  to  come  forth.     (Gen. 

viii.  16.)     So  also  Daniel  asserts  that  his  companions  did 

not  come  forth  from  the  furnace  till  the  king  commanded 

them.     Then  at  length  they  understood  how  what  they  had 

heard  from  the  king  was  pleasing  to  God  ;  not  because  he 

was  a  Prophet  or  teacher,  but  because  they  were  cast  into 

the  furnace  by  his  command.    So  also  when  he  recalls  them, 

they  know  the  end  of  their  cross  to  be  arrived,  and  thus  they 

pass  from  death  unto  life.     It  follows — 

27.  And   the  princes,  'governors,  27.  Et  congregati  sunt  satrapse, 

and  captains,  and  the  king's  coun-  duces,  prtefecti,  et  consiharii  regis' 

sellors,  being  gatliered  together,  saw  ad   conspiciendos   viros  illos,    quod 

these  men,  upon  whose  bodies  the  non  dominatus  esset  ignis  corporibus 

fire  had  no  power,  nor  was  an  hair  eorum,  et  pilus  capitis  eorum  non  ad- 

of  their  head   singed,  neither  were  ustus  esset,  et  vestibus   eorum  non 

their  coats  changed,  nor  the  smell  of  esset  mutatus,  et  odor  ignis  non  per- 

fire  had  passed  on  them.  vasisset,  vel,  non  penetrasset,  ad  eos." 

Daniel  relates  how  the  satraps  were  gathered  together 
with  the  leaders,  prefects,  and  councillors  of  the  king.  The 
gathering  was  simply  a  collection  of  numbers,  and  if  they 
deliberated  about  anything  of  importance,  they  all  agreed. 
And  this  confirms  the  miracle,  since  if  they  had  been  stupi- 

'  Some  translate  the  last  "  prefects,"  but  badly :  it  properly  signifies 
either  counsellors  or  familiar  friends,  as  appears  from  many  passages. — 
Calvin. 

"  Or,  "  to  them,"  for  the  relative  may  apply  either  to  their  persons  or 
their  clothing,  and  it  is  of  little  consequence  to  which. — Calvin. 


CHAP.  III.  27.  COMMENTARIES  ON  DANIEL.  235 

fied,  how  could  the  great  power  of  God  be  proposed  to  the 
eyes  of  the  blind  ?  Although  they  were  so  astonished,  they 
were  not  altogether  foolish.  And  Daniel  implies  this  by 
saying,  they  were  assembled  together.  After  they  had  discus- 
sed the  matter,  he  says,  they  came  to  behold  that  specimen 
of  the  incredible  power  of  God.  Then  he  enumerates  many 
reasons,  which  clearly  shew  these  three  men  not  to  have  been 
preserved  by  any  other  means  than  God's  singular  good  will. 
He  says.  The  fire  had  no  'power  over  their  bodies  :  then,  a 
hair  of  their  head  was  not  burnt:  thirdly,  their  garments 
were  unchanged  :  lastly,  the  smell  of  fire  had  not  penetrated 
to  themselves  or  their  garments.  He  expresses  more  by  the 
word  smell  than  if  he  had  simply  said, — the  fire  had  not 
penetrated.  For  fire  must  naturally  consume  and  burn  up 
whatever  is  submitted  to  it ;  but  when  not  even  the  smell  of 
fire  has  passed  over  any  substance,  the  miracle  is  more  con- 
spicuous. Now,  we  understand  the  Prophet's  intention. 
On  the  whole,  he  shews  how  the  benefit  of  freedom  was  no 
small  one,  since  Shadrach,  Meshach,  and  Abed-nego  came  safe 
out  of  the  furnace.  Besides,  these  satraps,  prefects,  and 
governors,  were  witnesses  of  the  power  of  God.  Their  tes- 
timony would  be  the  more  valuable,  as  all  the  Jews  were 
spectators  of  this  grace  of  God,  which  even  they  scarcely  be- 
lieved. But  since  these  men  were  clearly  and  professedly 
enemies  to  true  piety,  they  would  willingly  have  concealed 
the  miracle,  had  it  been  in  their  power.  But  God  draws 
them  against  their  wills,  and  compels  them  to  be  eye-wit- 
nesses, and  they  are  thus  obliged  to  confess  what  cannot  be 
in  the  slightest  degree  doubtful.     It  follows — 

28.    TAen  Nebuchadnezzar  spake,         28.  Loqiuitus  est  Ncbuchaclnezer, 

and  said,  Blessed  6e  the  God  of  Sha-  et  dixit,  Benedictus  Deus  ipsorum, 

drach,  Meshach,  and  Abed  nego,  who  nenipe  Sadrach,  Mesach,  et  Abed- 

hath  sent  his  angel,  and  delivered  nego,  qui  niisit  angelum  suum,  et 

his  servants  that  trusted  in  him,  and  eripuit,    servavit,    servos   suos,   qui 

have  changed  the  king's  word,  and  confisi  sunt  in  ipso,  et  verbum  regis 

yielded  their  bodies,  that  they  might  mutarunt,^   et  tradiderunt    corpora 

not  serve  nor  worship  any  god  ex-  sua,  ne  colerent,  vel  adorarent  om- 

cept  their  own  God.  nem  deum,^  prreter  Deum  suura. 

^  Transgressed,  that  is,  deprived  the  king's  edict  of  its  confidence  and 
authority. — Calvin. 

*  'J'hat  is,  adore  any  other  god. — Calvin. 


2o6  COMMENTARIES  ON  DANIEL.  LECT.  XVI. 

This,  indeed,  is  no  common  confession,  but  the  event 
proved  how  suddenly  King  Nebuchadnezzcar  was  acted  on  by 
impulse,  without  having  the  living  root  of  the  fear  of  God  in 
his  heart.  And  I  repeat  this  again,  to  shew  that  repentance 
does  not  consist  in  one  or  two  works,  but  in  perseverance,  as 
Paul  says, — "  If  ye  live  in  the  Spirit,  walk  also  in  the  Spirit." 
(Gal.  V.  25.)  Here  he  requires  constancy  in  the  faithful,  by 
which  they  may  shew  themselves  to  be  truly  born  again  of 
God's  Spirit.  Nebuchadnezzar  celebrated  the  God  of  Israel 
as  if  inspired  by  an  enthusiasm,  but  at  the  same  time  he 
mingled  his  idols  with  the  true  God,  so  that  there  was  no 
sincerity  in  him.  So  when  the  impious  feel  God's  power, 
they  do  not  dare  to  proceed  with  obstinacy  against  him,  but 
wish  to  appease  him  by  a  false  repentance,  without  putting 
off  their  natural  disposition.  Thus  we  readily  conclude 
Nebuchadnezzar  to  be  always  the  same,  although  God  ex- 
tracted from  him  this  confession, — Blessed,  says  he,  he  the 
God  of  Shadrach,  MesJiach,  and  Abed-nego  !  Why  does  he 
not  rather  speak  of  him  as  his  own  God  ?  This  may  be  ex- 
cused, had  he  really  devoted  himself  to  the  God  of  Israel,  and 
abjured  his  former  superstitions.  As  he  does  not  act  thus, 
his  confession  is  worthless ;  not  because  he  wished  to  obtain 
men's  favour  or  good  opinion  by  what  he  said,  but  he  de- 
ceived himself  after  the  manner  of  hypocrites.  He  pro- 
nounces the  God  of  Sliadrach,  Meshach,  and  Abed-nego  to 
be  blessed  :  if  he  really  felt  this,  he  must  at  the  same  time 
curse  his  idols,  for  the  glory  of  the  one  true  God  cannot  be 
extolled  without  all  idols  being  reduced  to  nothing.  For 
how  can  God's  praise  exist  without  his  being  solely  conspi- 
cuous? If  any  other  deity  is  opposed  to  him,  his  majesty  is 
already  buried  in  complete  obscurity.  Hence  we  may  collect 
that  Nebuchadnezzar  was  not  touched  with  true  repentaiice 
when  he  blessed  the  God  of  Israel,  He  adds,  Who  sent  his 
anqel,  and  delivered  his  servants.  Here  Daniel  shews  more 
clearly  the  absence  of  conversion  in  Nebuchadnezzar,  and 
liis  failure  to  embrace  the  God  of  Israel,  and  worship  him 
with  sound  and  complete  surrender  of  his  affections.  Why 
so  ?  Because  piety  is  always  founded  upon  the  knowledge  of 
the  true  God,  and  this  requires  instiuction.    Nebuchadnezzar 


CHAP.  III.  28.  COMMKNTARTES  ON  DANIEL.  2o7 

knew  the  God  of  Israel  to  be  majestic  from  the  clisphiy  of 
his  power,  for  lie  had  such  a  spectacle  presented  to  him  as 
he  could  not  despise,  if  he  wished.  Here  he  confesses  that 
Israel's  God  was  mighty,  since  he  was  taught  it  by  a  miracle; 
but  this,  as  I  have  reminded  you,  is  not  sufficient  for  solid 
piety,  unless  instruction  is  added,  and  occupies  the  first 
place.  I  allow,  indeed,  that  miracles  prepare  men  to  believe, 
but  if  miracles  only  occurred  without  the  knowledge  of  God 
being  added  from  his  Word,  faith  will  vanish  away — as  the 
example  sufficiently  remarkable  here  sets  before  us.  We  term 
the  faith  of  Nebuchadnezzar  to  be  but  momentary,  because, 
while  his  senses  were  fixed  upon  the  miracle,  he  was  con- 
tent with  the  spectacle  without  inquiring  into  the  character 
of  the  God  of  Israel,  and  the  bearing  of  his  law.  He  was 
not  anxious  about  a  Mediator ;  hence  he  neglected  the  chief 
point  of  piety,  and  rashly  seized  upon  one  part  of  it  only. 
We  clearly  observe  this  in  many  profane  men,  for  God  often 
humbles  them,  to  induce  them  suppliantly  to  fly  to  him  for 
safety ;  but  meanwhile  they  remain  perplexed  by  their  own 
senses  ;  they  do  not  deny  their  own  superstitions,  nor  regard 
the  true  worship  of  God.  To  prove  our  obedience  to  God, 
we  must  uj)hold  this  principle' — nothing  pleases  him  which 
does  not  spring  from  faith.  (Rom.  xiv.  28.)  But  faith  can- 
not be  acquired  by  any  miracle,  or  any  perception  of  the 
Divine  power ;  it  requires  instruction  also.  The  miracles 
avail  only  to  the  preparation  for  piety  or  for  its  confirmation ; 
they  cannot  by  themselves  bring  men  to  worship  the  true 
God.  This  is  surprising  indeed,  when  a  profane  king  says 
the  angel  was  sent  by  God. 

It  is  sufficiently  evident  from  heathen  writings  that  some- 
thing was  always  known  about  angels.  This  was,  as  it  were, 
a  kind  of  anticipation  and  previous  persuasion,  since  all 
people  are  persuaded  that  angels  exist,  so  that  they  had 
some  idea  of  angels,  although  but  a  partial  one.  For,  when 
a  short  time  ago  Daniel  said  the  fourth  appearance  in  the 
furnace  was  called  by  the  king  of  Babylon  "  a  son  of  a  god," 
then,  as  I  have  explained  it,  Nebuchadnezzar  professed  some 
belief  in  angels.  Ho  now  snys  more  expressly,  God  sent  his 
angel.     As  angels  afford  supplies  to  the  elect  and  the  fliith- 


238  COMMENTARIES  ON  DANIEL.  LECT.  XVI. 

fill,  I  treat  the  subject  here  but  shortly,  since  I  am  not  in 
the  habit  of  dwelling  uj^on  ordinary  passages.  It  is  enough 
for  the  present  passage  to  shew  liow  the  impious,  who  have 
learnt  nothing  from  cither  God  himself  or  from  piety  at  large, 
were  yet  imbued  with  these  principles,  since  God  is  accus- 
tomed to  use  the  assistance  of  angels  to  preserve  his  people. 
For  this  reason  Nebuchadnezzar  now  says,  the  angel  ivas  sent 
hy  God  to  deliver  Jiis  servants.  He  next  adds,  tvho  ti^usted  in 
iiim  ;  and  this  is  worthy  of  notice,  since  it  is  added  as  a  rea- 
son why  these  three  men  were  so  wonderfully  preserved, 
through  reposing  all  their  liopes  on  God.  Although  Nebu- 
chadnezzar was  very  like  a  log  or  a  stone  with  relation  to  the 
doctrine  of  faith,  yet  God  wished  by  means  of  this  stone  and 
log  to  instruct  us,  to  inspire  us  with  shame,  and  to  reprove 
us  of  incredulity,  since  we  are  unable  to  conform  our  lives  to 
his  will,  and  to  approach  all  dangers  boldly,  whenever  it 
becomes  necessary.  For  if  we  are  thoroughly  persuaded  that 
God  is  the  guardian  of  our  life,  surely  no  threats,  nor  terrors, 
nor  death  itself,  should  hinder  us  from  persevering  in  our 
duty.  But  distrust  is  the  cause  of  slothfulness,  and  when- 
ever we  deflect  from  a  straightforward  course,  we  deprive 
God  of  his  honour,  bv  becominc:  bachsliders,  while  some  want 
of  faith  betrays  itself  and  is  palpably  apparent.  Hence  let  us 
learn,  if  we  wish  our  life  to  be  protected  by  God's  hand,  to 
commit  ourselves  entirely  to  him,  since  he  will  never  disap- 
point us  when  we  confide  in  him.  We  saw  how  doubtful 
about  the  event  Shadrach,  Meshach,  and  Abed-nego  were ; 
but  their  doubt  did  not  diminish  their  hope  and  confidence. 
They  were  placed  in  this  alternative — either  God  will  take 
us  from  the  furnace,  or,  if  we  must  die,  he  will  preserve  us 
for  some  better  state,  and  gather  us  into  his  kingdom. 
Although  they  dared  not  persuade  themselves  that  he  would 
notice  them,  yet  they  rei:)Osed  their  lives  in  the  hand  and 
care  of  God.  Hence  they  are  deservedly  complimented  by 
Nebuchadnezzar,  when  he  said, — They  trusted  in  their  God, 
and  afterwards,  they  changed  the  king's  edict,  that  is,  reduced 
it  to  nothing,  and  abrogated  it,  because  they  were  endued  with 
greater  power.  For  whoever  rests  in  God,  easily  despises 
all  mankind,  and  whatever  is  lofty  and  magnificent  in  the 


CHAP.  III.  28.  COMMENTARIES  ON  DANIEL.  239 

world.  And  tliis  context  is  worthy  of  observation,  since 
faith  ought  to  be  put  as  a  foundation,  and  tlien  fortitude  and 
constancy  must  be  added,  witli  which  Shadrach,  Meshach, 
and  Abed-nego  were  endowed  ;  because  any  one  who  reposes 
upon  God  can  never  be  moved  aside  from  the  discharge  of 
his  duty;  and  liowever  numerous  the  impediments  wliich 
may  occur,  he  will  be  borne  aloft  on  the  wings  of  his  confi- 
dence. He  who  knows  God  to  be  on  his  side,  will  be  supe- 
rior to  the  whole  world,  and  will  neither  wonder  at  the  sceptre 
and  diadems  of  kings,  nor  dread  their  power,  but  rather  sur- 
pass all  the  majesty  of  the  earth  which  may  oppose  him,  and 
never  to  turn  aside  from  tliis  course. 

He  afterwards  adds,  they  delive7^ed  up  their  bodies  instead 
of  worshipping  or  adoring  any  god  except  their  own  God. 
That  very  thing  which  the  king  is  compelled  to  praise  in 
these  three  men,  at  this  day  many  who  boast  themselves  to 
be  Christians  wish  to  escape.  For  they  fancy  their  faith  to 
be  buried  in  their  hearts,  and  bring  forth  no  fruit  of  their 
profession.  There  is  no  doubt  God  wished  these  things  to 
be  related  by  liis  Prophet,  to  shew  the  detestable  cunning  of 
those  who  wish  to  defraud  God  of  his  lawful  honour,  and  at 
the  same  time  shelter  themselves  from  his  gaze,  lest  he  should 
notice  their  insult.  Such  as  these  are  unworthy  of  being 
convinced  by  the  word  of  God,  but  Nebuchadnezzar  is  here 
appointed  their  master,  censor,  and  judge.  And  we  must 
diligently  remark  this, — Nebuchadnezzar  praises  these  three, 
because  they  refused  to  worship  any  other  god  except  their 
own.  Why  then  did  he  mingle  together  a  great  multitude 
of  deities  ?  For  he  did  not  depart  from  his  own  errors  and 
give  himself  up  entirely  to  the  God  of  Israel,  and  embrace 
his  worship  in  its  purity.  Why  then  does  he  praise  in  others 
what  he  does  not  imitate  ?  But  this  is  far  too  common  ;  for 
we  see  virtue  praised  and  yet  frozen  to  death,  as  in  this  in- 
stance, for  many  are  willing  to  offer  him  lii)-service.  (Juve- 
nal, Sat.  i.)  Although  Nebuchadnezzar  seemed  hereto  speak 
seriously,  yet  he  did  not  consider  himself;  but  hetookaw^ay 
all  pretext  for  excuse,  since  he  could  not  afterwards  pretend 
ignorance  and  error,  after  asserting  with  his  o^Yn  mouth  that 
no  other  god  ought  to  be  worshipped.     Hence  he  may  cause 


240  COMMENTARIES  ON  DANIEL.  LECT.XVI. 

those  who  now  wish  to  be  called  Christians  to  be  ashamed, 
unless  they  depart  far  away  from  all  superstitions,  and  con- 
secrate themselves  entirely  to  God,  and  retain  his  worship  in 
its  sincerity.  We  must  remember  then  how  King  Nebu- 
chadnezzar does  not  simply  praise  the  constancy  of  these 
three  men,  because  he  does  not  acknowledge  any  god,  for  he 
does  reckon  the  God  of  Israel  to  be  a  true  deity.  Hence  it 
follows,  that  all  others  wei'e  fictitious  and  utterly  vain.  But 
he  spoke  to  no  purpose,  because  God  did  not  thereby  touch 
his  heart,  as  he  usually  works  in  his  elect  when  he  regene- 
rates tliem.      It  follows, — 

29.  Therefore  I  make  a  deci'ee,         29.  Et  a  me  positum  est,  hoc  est. 

That  every  people,  nation,  and  Ian-  ^"""'"'^  ^dictum,' ntomnis  populus, 

guage,  which  speak  anything  amiss  natio,^  et  hngua  qufe  protulerit  ali- 

against  the  God  of  Sl.adiach,  Me-  quid    transversuni,^  contra    Deum 

shach,  and  Abed-nego,  shall  be  cut  ipsorum,  ncmpe   Sadrach,  Mesach, 

in  pieces,  and  their  houses  shall  be  et  Abednego,  in  frusta  fiet,  et  domus 

made  a  dunghill ;  because  there  is  ejus  in  latrinam,  vel,  in  stcrquilini- 

no  other  God  that  can  deliver  ai'ter  um,  redigetur:  quia  non  est  Deus 

this  sort.  alius  qui  possit  servare  hoc  modo. 

Here  Nebuchadnezzar  is  urged  further  forward — for  we 
must  use  this  plirase — since  he  does  not  take  up  the  worship 
of  one  God  from  his  heart,  and  bid  his  errors  finally  farewell. 
Hence  it  is  as  if  God  was  thrusting  him  violcntlv  forward, 
while  he  promulgates  this  edict.  The  edict  is  by  itself  pious 
and  praiseworthy  ;  but,  as  we  have  already  said,  Nebuchad- 
nezzar is  borne  along  by  a  blind  and  turbulent  impulse, 
because  piety  had  no  root  in  his  heart.  Though  he  is  always 
intent  on  this  miracle,  his  faith  is  only  momentary,  and  his 
fear  of  God  but  partial.  Why  then  is  Ncbuchadnezznr  now 
seen  as  tlie  patron  of  God's  glory  ?  Because  he  was  frightened 
by  the  miracle,  and  thus  being  acted  on  by  impulse  alone, 
he  could  not  be  soundly  restrained  by  the  fear  of  God  alone. 
And  finally,  this  desire  which  he  expresses  is  nothing  but  an 
evanescent  movement.  It  is  useful  to  remark  this,  since  we 
sec  many  borne  along  by  impetuous  zeal  and  rage  to  vindi- 
cate God's  glory  ;  but  they  lack  tact  and  judgment,  so  that 

^  Or,  decree, — we  have  already  explained  this  word. — Calvin. 

"  Some  translate,  family. — Calvin. 

^  T\y^,  shelch,  signifies  to  err :  hence  the  noun  is  derived,  which  many 
translate  error,  and  others  rashness ;  but  it  means  a  perverse  speech — 
whoever,  therefore,  utters  a  perverse  speech. — Calvin. 


CHAP,  III.  29.  COMMENTARIES  ON  DANIEL,  241 

they  deserve  no  praise.  And  many  wander  still  further — as 
we  see  in  the  Papacy — when  many  edicts  of  kings  and  princes 
fly  about ;  and  if  any  one  should  ask  them  why  they  are  so 
eager  as  not  to  spare  even  human  blood,  they  put  forth  in- 
deed a  zeal  for  God,  but  it  is  mere  madness  without  a  spark 
of  true  knowledge.  We  must  hold,  therefore,  that  no  law 
can  be  passed  nor  any  edict  promulgated  concerning  religion 
and  the  worship  of  God,  unless  a  real  knowledge  of  God 
shines  forth.  Nebuchadnezzar  indeed  had  a  reason  for  this 
edict,  but,  as  I  have  already  said,  there  Avas  a  special  motive 
for  his  conduct.  Some,  indeed,  now  wish  to  be  thought 
Christian  princes,  and  yet  are  only  inflamed  by  a  hypocritical 
zeal,  and  so  they  pour  forth  innocent  blood  like  cruel  beasts. 
And  why  so  ?  Because  they  make  no  distinction  between 
the  true  God  and  idols.  But  I  shall  discuss  this  point  at 
greater  length  to-morrow,  and  so  pass  over  casually  what  I 
shall  treat  at  length,  when  the  fit  opportunity  arrives. 

Every  people,  therefore,  and  nation,  and  language,  which 
shall  have  offered  a  perverse  speech  against  their  God.  Nebu- 
chadnezzar again  extolled  the  God  of  Israel,  but  how  was  he 
taught  the  majesty  of  God  ?  By  this  one  proof  of  his  power,  for 
he  neglected  the  chief  point — the  ascertaining  from  the  law 
and  the  prophets  the  nature  of  God  and  the  power  of  his  will. 
Thus  we  see,  on  one  side,  how  God's  glory  is  asserted  here, 
and  yet  the  principal  point  in  his  worship,  and  in  true  piety, 
is  neglected  and  omitted.  No  light  punishment  is  added — 
he  must  be  cut  in  pieces,  next,  his  house  must  he  turned  into  a 
dunghill,  since  he  has  spoken  reproachfully  of  the  God  of  Israel. 
Hence  we  gather  how  this  severity  is  not  to  be  utterly  con- 
demned, when  God's  worship  is  defended  by  severe  punish- 
ments ;  yet  a  correct  sentence  ought  to  be  passed  in  each 
case.  But  I  put  this  off  also  till  to-morrow.  It  is  now 
added,  because  there  is  no  other  God  who  can  deliver  after 
this  manner ;  and  this  confirms  what  I  have  formed}'- 
touched  upon,  namely.  King  Nebuchadnezzar  does  not  regard 
the  law  in  his  edict,  nor  yet  the  other  requisites  of  piety  ; 
but  he  is  only  impelled  and  moved  by  the  miracle,  so  as  not 
to  bear  or  desire  anything  to  be  said  opprobriously  against 
the  God  of  Israel.     Hence  the  edict  is  deserving  of  blame  in 

VOL.  I.  Q 


242  COMMENTARIES  ON  DANIEL.  LECT.XVI. 

this  point,  since  he  does  not  inquire  what  God's  nature  is, 
with  the  view  of  obtaining  a  sufficient  reason  for  issuing  it. 
It  is  added  at  length, — 

30.  Then  the  king  promoted  Sha-  30.  Tunc  rex  prosperare  fecit,' 
drach,  Meshach,  and  Abed-nego,  in  Sadrach,  Mesach,  et  Abednego,  in 
the  province  of  Babylon.  provincia  Babylonis. 

This  seems  to  be  of  slight  consequence  ;  but  yet  it  was 
not  added  in  vain.  We  are  to  understand  that  the  miracle 
was  confirmed  throughout  the  wliole  province  and  region, 
because  all  the  Chaldeans  knew  those  three  men  were  cast 
into  the  furnace,  and  tlien  afterwards  shared  in  the  im- 
perial sway  and  were  restored  to  their  former  honours.  In 
consequence  of  this  event,  God's  power  could  not  be  unknown. 
It  was  just  as  if  God  had  sent  forth  three  heralds  through 
the  whole  region,  who  everywhere  proclaimed  how  they  were 
wonderfully  delivered  from  death  by  God's  special  interposi- 
tion. Whence,  also,  it  would  be  understood  how  worthless 
were  all  the  deities  then  worshipped  in  Chaldea,  and  how 
that  great  deity  whose  statue  Nebuchadnezzar  had  set  up 
had  been  despised,  and  how  the  true  God  proved  his  consis- 
tency in  snatching  his  servants  from  death. 


PRAYER. 

Grant,  Almighty  God,  since  thou  hast  instructed  us  by  the  doctrine 
of  thy  law  and  Gospel,  and  dost  daily  deign  to  make  known 
thy  will  to  us  with  familiarity,  that  we  may  remain  fixed  in  the 
true  obedience  of  this  teaching,  in  which  thy  perfect  justice  is 
manifested  ;  and  may  we  never  be  moved  away  from  thy  worship. 
May  we  be  prepared,  whatever  happens,  rather  to  undergo  a 
hundred  deaths  than  to  turn  aside  from  the  profession  of  true 
piety,  in  which  we  know  our  safety  to  be  laid  up.  And  may  we 
so  glorify  thy  name  as  to  be  partakers  of  that  glory  which  has 
been  acquired  for  us  through  the  blood  of  thine  only-begotten 
Son. — Amen. 

•  Verbally,  for  Pl?^,  tzelech,  signifies  "  to  prosper ;"  hence  the  word  is 
deduced,  which  signifies  "to  rest  in  a  state  of  prosperity;"  that  is,  he 
caused  those  three  men  to  become  prosperous. — Calvin. 


CHAP.  IV.  1-3.  COMMENTARIES  ON  DANIEL.  243 

CHAPTER  FOURTH. 

1.  Nebuchadnezzar  the  king,  1.  Nebuchadnezer  rex  omnibus 
unto  all  people,  nations,  and  Ian-  populis,  nationibus,  et  Unguis ;  quae 
guages,  that  dwell  in  all  the  earth  ;  habitant  in  tota  terra,  pax  vobiscum 
Peace  be  multiplied  unto  you.  multiplicetur. 

2.  I  thought  it  good  to  shew  the  2.  Signa  et  mirabilia  quse  fecit 
signs  and  wonders  that  the  high  God  mecum  Deus  excelsus  pulchrum 
hath  wrought  toward  me.  coram  me  enarrare. 

3.  How  great  are  his  signs!  and  3.  Signa  ejus  quam  magna  siuit.' 
how  mighty  are  his  wonders !  his  et  mirabilia  ejus  quam  fortia  !  reg- 
kingdom  is  an  everlasting  kingdom,  num  ejus  regnum  seculare,i  et  domi- 
and  his  dominion  is  from  generation  natio  ejus  cum  aetate,  et  setate. 

to  generation. 

Some  join  these  verses  to  the  end  of  tlie  third  chapter, 
but  there  is  no  reason  for  tliis  ;  and  it  will  clearly  appear 
from  the  context  that  the  edict  is  here  set  forth  in  the  kino-'s 
name,  and  other  events  are  inserted,  Daniel,  therefore,  here 
speaks  in  the  person  of  the  king ;  he  afterwards  narrates 
what  happened  to  the  king,  and  then  returns  to  his  own 
person.  Those  who  separate  these  three  verses  from  the 
context  of  the  fourth  chapter,  do  not  seem  to  have  suffi- 
ciently considered  the  intention  and  words  of  the  Prophet. 
This  passage  may  seem  harsh  and  rough,  when  Daniel  in- 
troduces the  king  of  Babylon  as  speaking — then  speaks  in 
his  own  name — and  afterwards  returns  to  the  person  of  the 
king.  But  since  this  variety  does  not  render  the  sense 
either  doubtful  or  obscure,  there  is  no  reason  why  it  should 
trouble  us.  We  now  see  how  all  the  sentences  which  we 
shall  exjilain  in  their  places  are  mutually  united. 

The  contents  of  this  chapter  are  as  follow  :  Nebuchad- 
nezzar was  sufficiently  instructed  in  the  worship  of  the 
God  of  Israel  as  one  God,  and  was  compelled  at  the  time 
to  confess  this  ;  yet  he  did  not  depart  from  his  own  super- 
stitions ;  his  conceptions  of  the  true  God  were  but  moment- 
ary, and  hence  he  suffered  the  punishment  due  to  such 
great  ingratitude.  But  God  intended  him  to  become  more 
and  more  blinded,  as  he  is  accustomed  to  treat  the  reprobate 

*  That  is,  perpetual. — Calvin. 


244  COMMENTAKIES  ON  DANIEL.  LECT.XVII. 

and  even  Lis  elect  at  times.  When  men  add  sin  to  sin,  God 
loosens  his  reins  and  allows  them  to  destroy  themselves. 
Afterwards  he  either  extends  his  hand  towards  them,  or 
withdraws  tliem  by  his  hidden  virtue,  or  reduces  them  to 
order  by  his  rod,  and  completely  humbles  them.  He  treated 
the  king  of  Babylon  in  this  way.  We  shall  afterwards  dis- 
cuss the  dream  ;  but  we  must  here  briefly  notice  the  king's 
admonition,  that  he  might  feel  himself  without  excuse  when 
he  was  so  utterly  broken  down.  God  indeed  might  justly 
punish  him  as  soon  as  he  saw  he  was  not  truly  converted  ; 
but  before  he  inflicted  the  final  chastisement — as  we  shall 
see  in  its  place — he  wished  to  admonish  him,  if  there  were 
any  hope  of  his  repentance.  Although  he  seemed  to  receive 
with  the  greatest  modesty  what  God  had  manifested  by  his 
dream  through  Daniel's  interpretation  of  it,  yet  he  professed 
with  his  mouth  what  he  did  not  really  possess.  And  he 
shews  this  sufficiently,  because,  when  he  ought  to  be  afraid 
and  cautious,  he  does  not  lay  aside  his  pride,  but  glories  in 
himself  as  a  king  of  kings,  and  in  Babylon  as  the  queen  of 
the  whole  world !  Since,  then,  he  spoke  so  confidently  after 
being  admonished  by  the  Prophet,  we  perceive  how  little  he 
had  profited  by  his  dream.  But  God  wished  in  this  way  to 
render  him  more  inexcusable,  and  although  he  did  not  bring 
forth  fruit  immediately,  yet  a  long  time  afterwards,  when 
God  touched  his  mind,  he  very  properly  recognised  this 
punishment  to  have  been  divinely  inflicted.  Hence  this 
dream  was  a  kind  of  entrance  and  preparation  for  repent- 
ance, and  as  seed  seems  to  lie  putrid  in  the  earth  before  it 
brings  forth  its  fruit,  and  God  sometimes  works  by  gentle 
processes,  and  provides  for  the  teaching,  which  seemed  for  a 
long  time  useless,  becoming  both  efficacious  and  fruitful. 

I  now  come  to  the  words  themselves  ;  the  preface  to  the 
edict  is,  Nebuchadnezzar  the  king  to  all  peojjles,  nations,  and 
languages,  which  dwell  in  the  whole  eai^th,  namely,  under  liis 
sway.  He  does  not  mean  this  to  be  extended  to  Scythia,  or 
Gaul,  or  other  distant  regions  ;  but  since  his  empire  extended 
far  and  wide,  he  spoke  boastingly.  Thus  we  see  the  Romans, 
whose  sway  did  not  reach  near  so  far,  called  Rome  itself  the 
seat  of  the  empire  of  the  whole  world  !      Here  Nebuchad-_ 


CHAP.  IV.  l-o.  COMMENTARIES  ON  DANIEL.  245 

nezzar  now  predicts  the  magnificence  and  mightiness  of  his 
own  monarchy.  Hence  he  sends  liis  edict  to  all  peojiles,  and 
nations,  and  languages,  which  dwell  on  the  earth.  He  after- 
wards adds,  it  seemed  to  me  good  to  relate  the  signs  and  won- 
ders which  the  mighty  God  hath  wrought  with  me.  No  doubt 
he  feels  himself  to  have  paid  the  penalty  of  his  ingratitude, 
since  he  had  so  punctiliously  ascribed  the  glory  to  one  true 
God,  and  yet  had  relapsed  into  his  own  superstitions,  and  had 
never  really  said  farewell  to  them.  We  see  how  often  King- 
Nebuchadnezzar  was  chastised  before  he  profited  by  the  rod 
of  the  Almighty.  Hence  we  need  not  be  suprised  if  God 
often  strikes  us  with  his  hand,  since  the  result  of  experience 
proves  us  to  be  dull,  and,  to  speak  truly,  utterly  slothful 
When  God,  therefore,  wishes  to  lead  us  to  repentance,  he  is 
compelled  to  repeat  his  blows  continually,  either  because 
we  are  not  moved  when  he  chastises  us  with  his  hand,  or  we 
seem  roused  for  the  time,  and  then  we  return  again  to  our 
former  torpor.  He  is  therefore  compelled  to  redouble  his 
blows.  And  we  perceive  this  in  the  narrative  before  us,  as 
in  a  glass.  But  the  singular  benefit  of  God  was  this,  Ne- 
buchadnezzar, after  God  had  often  chastised  him,  yielded  at 
length.  It  is  unknown  whether  or  not  this  confession  pro- 
ceeded from  true  and  genuine  repentance :  I  must  leave  it 
in  doubt.  Yet  without  the  slightest  doubt  Daniel  recited 
this  edict,  to  shew  the  king  so  subdued  at  length,  as  to  con- 
fess the  God  of  Israel  to  be  the  only  God,  and  to  bear  wit- 
ness to  this  among  all  people  under  his  sway. 

Meanwhile  we  must  remark,  how  this  edict  of  the  king  of 
Babylon  receives  the  testimony  of  the  Spirit  ;  for  Daniel  has 
no  other  object  or  purpose  in  relating  the  edict,  than  to  shew 
the  fruit  of  conversion  in  King  Nebuchadnezzar.  Hence, 
without  doubt.  King  Nebuchadnezzar  bore  witness  to  his 
repentance  when  he  celebrated  the  God  of  Israel  among  all 
people,  and  when  he  proclaimed  a  punishment  to  all  who 
spoke  reproachfully  against  God.  Hence  this  passage  is 
often  cited  by  Augustine  against  the  Donatists.^  For  they 
wished  to  grant  an  act  of  impunity  to  themselves,  when  they 
disturbed  the  Church  with  rashness  and  corrupted  pure  doc- 
*  Ep.  clxvi.  ad  Donat.  et  alibi. 


246  COMMENTARIES  ON  DANIEL.  LECT.  XVII. 

trine,  and  even  permitted  themselves  to  attack  it  like  rob- 
bers. For  some  were  then  discovered  to  have  been  slain  by 
them,  and  others  mutilated  in  their  limbs.  Since,  then,  they 
allowed  themselves  to  act  so  licentiously  and  still  desired  to 
commit  crimes  with  impunity,  yet  they  held  this  principle  as 
of  first  importance.  No  punishment  ouglit  to  be  inflicted  on 
those  who  differ  from  others  in  religious  doctrine  ;  as  we  see 
in  these  days,  liow  some  contend  far  too  eagerly  about  this 
subject.  What  they  desire  is  clear  enough.  If  any  one 
carefully  observes  them,  he  will  find  them  impious  despisers 
of  God  ;  they  wish  to  render  everything  uncertain  in  religion, 
and  as  far  as  they  can  they  strive  to  tear  away  all  the  princi- 
ples of  piety.  With  the  view  then  of  vomiting  forth  their 
poison,  they  strive  eagerly  for  freedom  from  punishment, 
and  deny  the  right  of  inflicting  punishment  on  heretics  and 
blasphemers. 

Such  is  that  dog  Castalio^  and  his  companions,  and  all  like 
him,  such  also  were  the  Donatists  ;  and  hence,  as  I  have 
mentioned,  Augustine  cites  this  testimony  in  many  places, 
and  shews  how  ashamed  Christian  princes  ought  to  be  of 
their  slothfulness,  if  they  are  indulgent  to  heretics  and 
blasphemers,  and  do  not  vindicate  God's  glory  by  lawful 
punishments,  since  King  Nebuchadnezzar  who  was  never 
truly  converted,  yet  promulgated  this  decree  by  a  kind  of 
secret  instinct.  At  all  events,  it  ought  to  be  sufficient  for 
men  of  moderate  and  quiet  tastes  to  know  how  King  Ne- 
buchadnezzar's edict  was  praised  by  the  approval  of  the  Holy 
Spirit.  If  this  be  so,  it  follows  that  kings  are  bound  to 
defend  the  worship  of  God,  and  to  execute  vengeance  upon 
those  who  profanely  despise  it,  and  on  those  wlio  endeavour 
to  reduce  it  to  nothing,  or  to  adulterate  the  true  doctrine  by 
their  errors,  and  so  dissij^ate  the  unity  of  the  faith  and  dis- 
turb the  Church's  peace.  This  is  clear  enough  from  the 
Prophet's  context  ;  for  Nebuchadnezzar  says  at  first,  it 
pleases   me  to  relate  the  signs  and  wonders  which  God  has 

*  Sebastian  Castalio  is  here  referred  (o.  lie  was  an  opponent  of  Cal- 
vin, and  banished  from  Geneva  by  his  influence.  Being  a  man  of  exten- 
sive learning  he  was  appointed  Greek  professor  at  Basil.  See  Mosheini, 
cent.  xvi.  sec.  iii.  pt.  2,  and  the  authorities  there  quoted. 


CHAP.  IV.  1-3.  COMMENTARIES  ON  DANIEL.  247 

prepared  for  me.  He  had  already  explained  how  wonder- 
fullj  God  had  treated  him  ;  but  this  had  passed  away.  Now 
God  seizes  him  a  second  and  even  a  third  time,  and  then 
he  confesses  it  to  be  his  boast  to  explain  the  wonderful 
signs  of  God.  He  afterwaixls  breaks  forth  into  tlie  excla- 
mation, How  mighty  are  his  signs  !  How  remarkable  his 
miracles  !  His  kingdom  is  a  ki^igdom  of  an  age,  and  his 
dominion  is  from  age  to  age.  Without  doubt  Nebuchad- 
nezzar wished  to  excite  his  subjects  to  the  attentive  perusal 
of  this  edict,  and  to  the  acknowledgment  of  its  value,  and 
thus  to  subject  themselves  to  the  true  and  only  God.  He 
calls  him  The  High  God,  meaning,  doubtless,  the  God  of 
Israel  ;  meanwhile,  we  do  not  know  whether  he  cast  away  his 
superstitions.  I  however  incline  to  the  opposite  conjecture, 
since  he  did  not  put  off  his  errors,  but  was  compelled  to  give 
glory  to  the  Most  High  God.  He  so  acknowledged  the  God 
of  Israel  as  to  join  inferior  deities  with  him  as  allies  and 
companions,  just  as  all  unbelievers,  Avhile  admitting  one 
supreme  deity,  imagine  a  multitude  of  others.  So  also  Ne- 
buchadnezzar confessed  Israel's  God  to  be  Most  High  ;  yet 
he  did  not  correct  the  idolatrj^  which  still  flourished  under 
his  sway  ;  nay,  he  mingled  and  confused  the  false  gods  with 
the  God  of  Israel.  Thus  he  did  not  leave  behind  his  own 
corruptions.  He  celebrates  indeed  with  magnificence  the 
glory  of  the  supreme  God,  but  this  is  not  suflicient  without 
abolishing  all  sujDorstitions,  and  promoting  that  religion 
alone  which  is  prescribed  by  the  word  of  God,  and  causing 
his  pure  and  perfect  worship  to  flourish. 

In  fine,  this  preface  might  seem  a  proof  of  an  important 
conversion  ;  but  we  shall  directly  see  how  far  Nebuchad- 
nezzar was  from  being  entirely  purged  of  his  errors.  It 
ought,  indeed,  to  affect  us  exceedingly  to  behold  the  king 
wrapt  up  in  so  many  errors,  and  yet  seized  with  admiration 
of  the  Divine  virtue,  since  he  cannot  express  his  thoughts, 
but  exclaims, — His  signs  how  miglity  !  his  wonders  how 
powerful !  He  added,  His  kingdom  is  a  perpetual  kingdom, 
and  his  dominion  is  from  age  to  age  Here  he  confesses 
God's  power  not  to  be  dependent  upon  man's  will,  since  he 
had  just  before  said,  the  statue  which  he  had  erected  was  to 


248  COMMENTARIES  ON  DANIEL.  LECT.  XVII. 

be  worshipped,  because  he  had  chosen  so  to  decree  it.  Now, 
however,  he  remits  much  of  this  pride  by  confessing  God's 
kingdom  to  be  a  perpetual  one.  The  narrative  now  follows. 
Thus  far  we  have  merely  a  preface,  because  the  edict  was 
diffused  among  his  subjects  to  render  them  attentive  to  the 
most  important  subjects. 

4.  I  ]S^ebuchadnezzar  was  at  rest  4.  Ego  Nebuchadnezer  quietus, 
in  mine  house,  and  flourishing  in  my  aut,  felijr,  eram  domi  mese,  et  flo- 
palace :  rens,  aut,  viridis,  in  palatio  nieo. 

5.  I  saw  a  dream  which  made  me  5.  Somnium  vidi,  etexterruit  me,' 
afraid,  and  the  thoughts  upon  my  ct  cogitationes  super  cubile  meum 
bed,  and  the  visions  of  my  head,  et  visiones  capitis  mei  conturbave- 
troubled  me.  runt  me. 

6.  Therefore  made  I  a  decree  to  6.  Et  a  me  positum  fuit  decretum, 
bring  in  all  the  wise  men  of  Baby-  ut  adducerentur,  hoc  est,  accerseren- 
lon  before  me,  that  they  might  make  tur,  coram  me  omnes  sapientes  Ba- 
known  unto  me  the  interpretation  of  bylonis,  qui  interpretationera  somnii 
the  dream.  patefacerent  mihi. 

Nebuchadnezzar  here  explains  how  he  acknowledged  the 
Supreme  God.  He  does  not  relate  the  proofs  which  he  had 
previously  received  ;  but  since  his  pride  was  subdued  in  this 
last  dream,  he  makes  a  passing  allusion  to  it.  Meanwhile, 
as  he  doubtless  recalled  his  former  dreams  to  mind,  and  con- 
demned himself  for  his  ingratitude,  in  burying  in  oblivion 
this  great  power  of  God,  and  in  wiping  away  the  remem- 
brance of  those  benefits  by  which  God  had  adorned  liim. 
Here,  however,  he  speaks  only  of  his  last  dream,  which  we 
shall  see  in  its  own  place.  But  before. he  comes  as  far  as 
tlie  dream,  he  says,  he  was  at  rest.  Il/^,  seleh,  signifies 
"rest"  and  "happiness;"  and  since  prosperity  renders  men 
secure,  it  is  metaphorically  used  for  "security."  David, 
when  he  pronounces  the  same  sentence  upon  himself,  uses 
the  same  .words,  (Ps.  xxx.  6,)  "I  said  in  my  prosperity,"  or 
rest ;  T]y?l^,  selueh,  which  some  translate  "abundance;"  but 
it  rather  signifies  a  quiet  or  prosperous  state.  Nebuchad- 
nezzar, therefore,  here  marks  the  circumstance  of  time ; 
hence  we  may  know  him  to  have  been  divinely  seized,  be- 
cause prosperous  fortune  had  rendered  him  stupid  and 
drunken.  There  is  nothing  surprising  in  this,  for  the  old 
and  common  proverb  is,  "  fulness  is  the  parent  of  ferocity," 

'  Or,  I  was  terrified.  The  copula  may  be  resolved  into  the  relative 
pronoun,  "  I  saw  a  dream  which  frightened  or  terrified  me." — Calvin. 


CHAP.  IV.  4-6.  COMMENTARIES  ON  DANIEL.  249 

as  we  see  horses  when  too  much  fed,  prance  about  and  throw 
their  riders.  Thus  also  it  happens  with  men.  For  if  God 
treats  them  rather  indulgently  and  liberally,  they  become 
fierce  and  insolent  towards  all  men,  and  strike  off  God's 
yoke,  and  forget  themselves  to  be  but  men.  And  when  this 
happened  to  David,  what  shall  happen  to  the  profane  and  to 
others  who  are  still  too  much  devoted  to  the  world  ?  For 
David  confesses  himself  to  have  been  so  deceived  by  his 
quiet  and  felicity,  as  to  determine  within  himself  that  he 
had  nothing  else  to  fear, — "  I  said  in  my  happiness,''  or  my 
quiet,  "  I  shall  not  be  removed ;"  and  he  afterwards  adds, 
"  0  Lord,  thou  didst  chastise  me,  and  I  was  laid  low."  (Ps. 
xxxviii.  7.)  Since,  therefore,  David  promised  himself  per- 
petual quiet  in  the  world,  because  God  spared  him  for  a 
time,  how  ought  our  tranquillity  to  be  suspected  lest  we 
should  grow  torpid  on  our  lees  ?  Nebuchadnezzar,  then, 
does  not  recite  this  in  vain — Iiuas  quiet  at  home,  I  floui-ished 
in  my  palace,  since  this  was  the  cause  of  his  confidence  and 
pride,  and  of  his  carelessly  despising  God.  He  afterwards 
adds,  he  saw  a  dream  and  luas  disturhed.  He,  doubtless, 
wished  here  to  distinguish  his  dreams  from  common  ones, 
which  often  arise  from  either  a  disturbance  of  the  brain,  or 
our  daily  thoughts,  or  other  causes,  as  we  have  elsewhere 
seen.  It  is  not  necessary  to  repeat  what  we  have  already 
treated  more  copiously.  It  is  sufiicient  to  state,  briefly,  how 
this  dream,  in  which  God  previously  informed  him  of  the 
future  punishment  at  hand,  is  separated  from  others  which 
are  either  troubled,  or  fluctuating,  or  without  reason.  He 
says,  therefore,  he  saiv  a  dream,  and  was  disturhed,  while  he 
was  awake.  He  adds,  his  thoughts  were  upon  his  bed;  and 
then,  he  was  disturbed  by  visions  of  the  head.  These  expres- 
sions only  look  towards  that  heavenly  oracle,  or  vision,  or 
dream,  of  which  we  shall  afterwards  speak  more  fully.  It 
follows,  he  put  forth  a  decree  to  summon  all  the  wise  men  of 
Babylon  to  explain,  or  make  manifest,  the  interpretation  of 
the  dream.  Doubtless  the  king  often  dreamt,  and  did  not 
always  call  together  the  Magi  and  soothsayers,  and  astro- 
logers, and  others  who  were  skilled  in  the  science  of  divina- 
tion, or  at  least  professed  to  be  so.      He  did  not  consult  them 


250  COMMENTARIES  ON  DANIEL.  LECT.  XVII. 

on  all  his  dreams  ;  but  because  God  bad  inscribed  in  liis 
heart  a  distinct  mark  by  which  he  had  denoted  this  dream, 
hence  the  king  could  not  rest  till  he  heard  its  interpretation. 
As  we  previously  saw  the  authority  of  the  first  dream  about 
the  Four  Monarchies  and  the  Eternal  Kingdom  of  Christ 
confirmed,  so  the  king  perceived  tliis  one  to  have  proceeded 
from   heaven.       There   is  another   difference    between  this 
dream  and  the  one  formerly  exj^lained.      For  God  blotted 
out  the  remembrance  of  tlie  dream  about  the  Four  Monarchies 
from  King  Nebuchadnezzar,  so  that  it  became  necessary  for 
Daniel  to  bring  his  dream  before  the  king,  and  at  the  same 
time  to   add  tlie  interpretation.       Daniel  was  then  more 
obscure,  for  although  lie  proved  himself  to  liave  excelled  all 
the  Chaldeans,  yet  King  Nebuchadnezzar  would  have  won- 
dered at  him  less  if  he  had  only  been  an  interpreter  of  a 
dream.     God  wished,  therefore,  to  acquire  greater  reverence 
for  liis  Prophet  and  his  doctrine,  when  he  enjoined  upon  him 
two  duties  ;  first,  the  divination  of  the  dream  itself,  and  then 
the  explanation  of  its  sense  and  purpose.     In  this  second 
dream  Daniel  is  only  an  interpreter.     God  had  already  suffi- 
ciently proved   him   to  be  endued  Avith  a  heavenly  spirit, 
when  Nebuchadnezzar  not  only  called  him  among  the  rest 
of  the  Magi,  but  separated  him  from  tliem  all.      He  after- 
wards says  : 

7.   Then  came  in  the  magicians,         7.   Tunc  ingressi  sunt  magi,  as- 

the  astrologers,  the  Chaldeans,  and  trologi,  Chaldsei,  hoc  est,  sapienies, 

the    soothsayers:    and   I   told   the  et  physici,  w^,  ma^/)^m«<rei,  et  som- 

dream  hefore  them;   but  they  did  nium,?n5'in7,exposui  ego  coram  ipsis, 

not  make  known  unto  me  the  inter-  et  interpretationem  ejus  non  patefe- 

prelation  thereof.  ceruut  mihi. 

With  respect  to  the  words  used  above,  we  have  formerly 
freed  ourselves  from  all  trouble,  because  we  cannot  accu- 
rately define  what  science  each  professed.  Clearly  enough 
they  covered  their  shamelessness  by  honourable  titles, 
although  they  gave  themselves  up  to  every  possible  impos- 
ture. They  called  themselves  by  the  usual  name  of  learned 
men,  when  they  were  really  unacquainted  with  any  art  or 
science,  and  deluded  mankind  by  miserable  predictions ; 
hence,  by  these  words,  Daniel  comprehended  all  the  Magi, 
soothsayers,  astrologers,  and  augurs,  who  professed  the  art 


CHAP.  IV.  8,  9.  COMMENTARIES  ON  DANIEL.  251 

of  divination.  Here  Nebuchadnezzar  confesses  tliat  lie  sent 
for  these  men  in  vain.  Hence  it  follows,  this  Avhole  science 
was  a  fallacy,  or,  at  least,  Daniel's  exposition  of  the  dream 
was  not  by  human  sliill,  but  by  revelation  from  heaven.  I 
embrace  this  opinion,  since  Nebuchadnezzar  wished  clearly 
to  express  that  Daniel's  power  of  interpreting  his  dream  did 
not  spring  from  man,  but  was  a  singular  gift  of  the  Spirit. 
He  had  considered  it  a  settled  jioint  that,  if  any  knowledge 
or  skill  in  divination  existed,  it  must  belong  to  the  Magi, 
soothsayers,  augurs,  and  other  Chaldeans  who  boasted  in 
the  possession  of  perfect  wisdom.  This,  therefore,  was  with- 
out controversy — that  the  astrologers  and  the  rest  were  most 
powerful  in  divination,  and  as  far  as  human  faculties  would 
allow,  nothing  escaped  them.  Hence  it  follows,  on  the  other 
hand,  that  Daniel  was  divinely  instructed,  since  if  he  had 
been  onl}^  an  astrologer  or  magician,  he  must,  like  others, 
have  required  a  long  apprenticeshij)  to  this  science.  Nebu- 
chadnezzar, therefore,  wishes  here  to  extol  Daniel  beyond  all 
the  Magi,  as  if  he  had  said — He  is  a  heavenly  Prophet ! 
And  this,  also,  will  appear  better  from  what  is  added,  as 
follows : 

8.  But  at  the  last  Daniel  came  in  8.  Quousque  tandem  coram  me 
before  me,  (whose  name  ivas  Belte-  introductus  est  Daniel  cujns  nomen 
shazzar,  according  to  the  name  of  my  Beltsazar  secundum  nomen  dei  mei, 
god,  and  in  whom  is  the  spirit  of  tlie  et  in  quo  spiritus  deorum  sanctorum: 
holy  gods,)  and  before  him  I  told  et  somnium  coram  ipso  narravi. 
the  dream,  saying, 

9.  O  Belteshazzar,  master  of  the  9.  Beltsazar  princeps,  vel,  magis- 
inagicians,  because  I  know  that  the  ter,  magorum,  quia  ego  novi  quod 
spirit  of  the  holy  gods  is  in  thee,  and  spiritus  deorum  sanctorum  in  te  sit, 
no  secret  troubleth  thee,  tell  me  the  et  nullum  arcanum  te  anxium  red- 
visions  of  my  dream  that  I  have  dit,'  visiones  somnii  mei  quod  vidi, 
seen,  and  the  interpretation  thereof,  et  interpretationem  ejus  expone. 

Here  the  king  of  Babylon  addresses  Daniel  kindly,  since 
he  saw  himself  deserted  by  his  own  teachers.  And  hence  we 
gather  that  no  one  comes  to  the  true  God,  unless  impelled 
by  necessity.  Daniel  was  not  either  unknown  or  far  off;  for 
we  saw  him  to  have  been  in  the  palace.  Since  then  the  king 
had  Daniel  with  him  from  the  first,  wliy  did  he  pass  him 
over  ?     Why  did  he  call  the  other  Magi  from  all  quarters  by 

1  Some  translate,  "  may  be  troublesome  to  thee,"  but  I  shall  treat  this 
word  by  and  bye. — Calvin. 


252  COMMENTARIES  OH  DANIEL.  LECT,  XVIII. 

his  edict  ?  Hence,  as  I  have  said,  it  clearly  appears  he  would 
never  have  given  glory  to  God,  unless  when  compelled  by 
extreme  necessity.  Hence  he  never  willingly  submitted  to 
the  God  of  Israel ;  and  his  affections  were  clearly  but 
momentary,  whenever  they  manifested  any  sign  of  piety. 
Because  he  besought  Daniel  so  imploringly,  we  see  his  dis- 
position to  have  been  servile  ;  just  as  all  proud  men  swell  out 
when  they  do  not  need  any  one's  help,  and  become  over- 
bearing in  their  insolence  ;  but  when  they  are  reduced  to 
extremity,  they  would  rather  lick  the  dust  than  not  obtain 
the  favour  which  they  need.  Such  was  the  king's  disposi- 
tion, since  he  willingly  despised  Daniel,  and  purposely  pre- 
ferred the  Magi.  But  as  soon  as  he  saw  himself  left  in  dif- 
ficulties, and  unable  to  find  any  remedy  except  in  Daniel, 
this  was  his  last  refuge  ;  and  he  now  seems  to  forget  his  own 
loftiness  while  speaking  softly  to  God's  holy  Prophet.  But 
I  shall  proceed  with  the  rest  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  since  thou  here  proposest  a  remarkable  ex- 
ample before  our  eyes,  that  we  may  learn  thy  power  to  be  so 
great  as  not  to  be  sufficiently  celebrated  by  any  human  praises : 
and  since  we  hear  how  its  herald  was  a  profane  king,  nay,  even 
a  cruel  and  proud  one,  and  thou  hast  afterwards  deigned  to 
manifest  thyself  to  us  familiarly  in  Christ, — Grant,  that  in  the 
spirit  of  humility  we  may  desire  to  glorify  thee,  and  to  cleave  en- 
tirely to  thee.  May  we  declare  thee  to  be  ours,  not  only  in 
mouth  and  tongue,  but  also  in  Morks ;  not  only  as  our  true  and 
only  God,  but  our  Father,  since  thou  hast  adopted  us  in  thine 
only-begotten  Son,  until  at  length  we  enjoy  that  eternal  inherit- 
ance which  is  laid  up  for  us  in  heaven  by  the  same  Christ  our 
'  Lord. — Amen. 

^Lecture  d^igfyUtwti)* 

9.  0  Belteshazzar,  master  of  the  Magi,  since  I  know  that 
the  spirit  of  the  holy  gods  is  in  thee,  and  no  secret  can  escape 
thee — or  overcome  thee,  as  I  shall  soon  explain  the  word — 
relate  the  visions  of  my  sleep  which  I  saw,  and  their  inter- 
pretation. We  yesterday  shewed  King  Nebuchadnezzar  to 
be  a  suppliant  to  Daniel,  wl)en  reduced  to  extremity.     He 


CHAP.  IV.  9.  COMMENTARIES  ON  DANIEL.  253 

did  not  seek  liim  at  first,  but  consulted  his  Magicians,  and 
he  is  now  compelled  to  venerate  the  person  whom  he  had 
despised.  He  calls  him  Belteshazzar,  and  doubtless  the 
name  severely  wounded  the  Prophet's  mind  ;  for  another 
name  had  been  imposed  upon  him  by  his  parents  from  his 
earliest  infancy ;  whence  he  could  recognise  himself  as  a 
Jew,  and  could  draw  his  origin  from  a  holy  and  elect  nation. 
For  his  change  of  name  was  doubtless  made  by  the  tyrant's 
cunning,  as  we  have  previousl}-  said,  as  to  cause  him  to  forget 
his  own  family.  King  Nebuchadnezzar  wished,  by  changing 
his  name,  to  render  this  holy  servant  of  God  degenerate. 
Hence,  as  often  as  he  was  called  by  this  name,  he  was  clearly 
offended  in  no  slight  degree.  But  this  evil  could  not  be  re- 
medied, since  he  was  a  captive,  and  knew  he  had  to  deal 
with  a  j)eople  victorious,  proud,  and  cruel.  Thus,  in  the 
last  verse,  Nebuchadnezzar  had  used  this  name  according  to 
the  name  of  his  god.  Since  then  Daniel  had  a  name  of  liis 
own,  which  liis  parents  had  given  him  by  God's  appoint- 
ment, Nebuchadnezzar  wished  to  blot  out  that  sacred  name, 
and  so  called  him  as  a  mark  of  rcsj^ect  Belteshazzar,  which 
we  may  believe  to  have  been  deduced  from  the  name  of  an 
idol.  Hence  this  doubled  the  Prophet's  grief,  when  he  was 
stained  with  that  base  spot  in  bearing  an  idol's  mark  on  his 
name  ;  but  it  was  his  duty  to  endure  this  scourge  of  God 
among  his  other  trials.  Thus  God  exercised  his  servant  in 
every  way  by  enduring  a  cross. 

He  now  calls  him  Prince  of  the  Magi,  and  this  doubtless 
wounded  the  holy  Prophet's  feelings.  He  wished  nothing 
better  than  separation  from  the  Magi,  who  deceived  the  world 
by  their  impostures  and  soothsaying.  For  although  they 
were  skilled  in  the  science  of  astrology,  and  knew  some  prin- 
ciples worthy  of  praise,  yet  we  are  sure  they  corrupted  all 
the  sciences.  Hence  Daniel  did  not  willingly  hear  himself 
included  among  them  ;  but  he  could  not  free  himself  from 
this  infamy.  Thus  we  see  his  imticnce  to  have  been  divinely 
proved  in  various  ways.  Now,  Nebuchadnezzar  adds,  because 
I  know  the  spirit  of  the  holy  gods  to  he  in  thee.  Many  under- 
stand this  of  angels ;  and  this  interpretation  is  not  objec- 
tionable, as  I  have  hinted  elsewhere.    For  the  existence  of 


254  COMMENTARIES  ON  DANIEL.  LECT.  XVIII. 

a  supreme  God  was  known  to  all  the  nations,  but  they  fancied 
angels  to  be  inferior  deities.    Whatever  be  the  true  meaning, 
Nebuchadnezzar  here  betrays  his  own  ignorance,  since  he 
had  made  no  real  progress  in  the  knowledge  of  the  true  God; 
because  he  was  entangled  in  his  former  errors,  and  retained 
many  gods,  as  from  the  beginning  he  had  been  imbued  with 
that  superstition.     This  passage  might  have  been  translated 
in  the  singular  number,  as  some  do,  but  it  would  be  too 
forced,  and  the  reason  for  such  a  translation  is  too  weak  ; 
for  they  think  Nebuchadnezzar  to  have  been  truly  converted  ; 
but  the  vanity  of  this  is  proved  by  the  whole  context  ;  and 
being  occupied  by  this  opinion,  they  wish  to  relieve  him  from 
all  fault.    But  since  it  is  clear  that  in  this  edict  of  Nebuchad- 
nezzar many  proofs  of  his  old  ignorance  are  comprehended, 
there  is  no  reason  why  we  should  depart  from  the  simple 
sense  of  the  words.     Hence  he  attributes  a  divine  spirit  to 
Daniel,  but  meanwhile  imagines  many  gods.     Since,  there- 
fore, the  sjnrit  of  the  holy  gods  is  in  thee,  he  says,  and  no 
secret   overcomes   thee.     Some    translate  DJX,    anes,   to   be 
troublesome  ;    it  properly  signifies  to  compel,  or  to  force ; 
for  those  who  translate  "  there  is  no  secret  which  can  sur- 
pass thee,''  depart  from  the  correct  sense.  Others  translate  it, 
"  to  be  troublesome.''    This  would  be  a  more  tolerable  trans- 
lation, but  they  would  do  better  by  translating,    "no  secret 
renders  thee  anxious  or  perplexed."    If  the  rules  of  grammar 
would  allow  the  ^?,  aleph,  to  be  a  servile  letter,  the  sense 
would  be  more  suitable.     For  HDJ,  neseh,  signifies  to  try, 
or  prove,  and  also  to  elevate.     "We  may  translate  it,  "  No 
secret  is  loftier  than  thy  understanding  ;"  or,   "  No   secret 
proves  thee  ;"  if  he  had  said, — Daniel  was  endued  with  a 
divine  spirit  ; — he  does  not  examine  any  proposition,  and 
has  no  need  to  make  an  experiment  in  any  science,  since 
his  answer  is  easy  and  at  hand.      But  it  is  necessary  to 
remember  what  I  said, — No  secret  renders  thee  anxious,  or 
confounds  thee.    Nebuchadnezzar  knew  this.    Then  why  did 
he  not  directly  call  him  to  himself  in  his  perplexity  ?     As 
Daniel  could  free  him  from  all  perplexity,  the  king's  ingrati- 
tude is  proved,  because  he  admitted  the  Magi  to  his  counsels, 
and  neglected  Daniel.     We  see  then  how  he  always  endea- 


CHAP.  IV.  9. 


COMMENTARIES  ON  DANIEL. 


255 


vourecl  to  avoid  God,  till  he  was  drawn  along  by  a  violent 
hand,  and  thereby  disjjlayed  the  absence  of  conversion.  For 
repentance  is  voluntary,  and  those  only  are  said  to  rejDent 
who  willingly  return  by  a  change  of  mind  to  the  God  from 
whom  they  had  revolted  ;  and  this  cannot  be  done  without 
faith  and  the  love  of  God.  He  then  asks  him  to  relate  his 
dream  and  its  interpretation.  But  the  dream  was  not  un- 
known, and  he  relates  it  to  Daniel.  There  is,  therefore, 
something  superfluous  in  these  words,  but  no  doubt  about 
the  sense — as  Nebuchadnezzar  only  asks  for  the  explanation 
of  his  dream.     It  follows  : — 


10.  Thus  were  the  visions  of  mine 
head  in  my  bed :  I  saw,  and  behold 
a  tree  in  the  midst  of  the  earth,  and 
the  height  thereof  was  great. 

11.  The  tree  grew,  and  was  strong, 
and  the  height  thereof  reached  un- 
to heaven,  and  the  sight  thereof  to 
the  end  of  all  the  earth  : 


12.  The  leaves  thereof  were  fair, 
and  the  fruit  thereof  much,  and  in 
it  was  meat  for  all :  the  beasts  of 
the  field  had  shadow  mider  it,  and 
the  foAvls  of  the  heaven  dwelt  in  the 
boughs  thereof,  and  all  flesh  was  fed 
of  it. 

The  following  verses  ought 

13.  I  saw  in  the  visions  of  my 
head  upon  my  bed,  and,  behold,  a 
watcher  and  an  holy  one  came  down 
from  heaven  : 

14.  lie  cried  aloud,  and  said  thus, 
Hew  down  the  tree,  and  cut  off  his 
branches,  shake  ofi'  his  leaves,  and 
scatter  his  fruit :  let  the  beasts  get 
away  from  under  it,  and  the  fowls 
from  his  branches : 

15.  Nevertheless,  leave  the  stump 
of  his  roots  in  the  earth,  even  with 


10.  Visiones  autem  capitis  mei 
super  cubile  meum,  Videbam,  et 
ecce  arborem  in  medio  terras,  et  al- 
tiLudo  ejus  magna. 

11.  Crevit,  multiplicata  est,  ar- 
bor, et  invaluit,  et  altitude  ejus 
pertigit,  hoc  est,  ut  altitudo  ejus  per- 
tingeret,  ad  coelos,  et  conspectus 
ejus  ad  extremum  totius,  vel,  uni- 
versce,  terrse. 

12.  Ramus  ejus  pulcher,  et  fruc- 
tus  ejus  copiosus,'  et  esca  omnibus 
in  ea :  sub  ea  imibrabat-  bestia 
agri :  et  in  raniis  ejus  habitabant^ 
aves  coelorum,  et  ex  ea  alebatur 
omnis  caro. 

to  be  joined  on  : — 

13.  Videbam  etiam  in  visionibus 
capitis  mei  super  cubile  meum,  et 
ecce  vigil  et  sanctus  descendit  e 
ccelis. 

14.  Clamavit  in  fortitudine,  hoc 
est,  fortiter,  et  ita  loquutus  est,  Suc- 
cidite  arborem,  et  diripite  folia  ejus,* 
excutite  ranios  ejus,  et  dispcrgite 
fructus  ejus  :  fugiat  bestia  ex  umbra 
ejus,  de  subtus,  ad  verbimi,  et  aves 
ex  frondibus  ejus,  vel  ex  ramis  ejus. 

15.  Tandem  imum  radicum  ejus 
in  terra  relinquite,  et  in  vinculo  ferri, 


ii''i^,  segia,  signifies  large,  or  much. — Calvin. 


'  Verbally,  took  shelter. — Calvin. 


'  Or,  nestled. — Calvin. 


*  It  is  better  not  to  repeat  boughs  twice,  as  some  do.  I  confess  the 
word  fjjy,  gnef,  here  used,  means  leaf  as  well  as  bough,  but  NSy,  gnefa, 
means  bough  ;  hence  the  repetition  is  not  superfluous — seize  or  cut  off  its 
leaves. — Calvin. 


256  COMMENTARIES  ON  DANIEL.  LECT.  XVIII. 

a  band  of  iron  and  brass,  in   the  hoc  est,  ferreo,  et  seneo,  in  herba 

tender  grass  of  the  field  ;  and  let  it  agri,  et  pluvia  coelorura  irrigetur,  et 

be  wet  with  the  dew  of  heaven,  and  cum  bestia  sit  portio  ejus  in  herba 

let  his  portion  be  with  the  beasts  in  terrge. 
the  grass  of  the  earth  : 

16.    Let   his   heart   be    changed         IG.  Cor  ejus  ab  humano,  simpli- 

from  man's,  and  let  a  beast's  heart  citer,   ab   homine,   mutent,^   et  cor 

be  given  nnto  him  ;  and  let  seven  bestife  detur  ei :  et  septem  tempora 

times  pass  over  him.  transeant  super  earn. 

Here  Nebuchadnezzar  relates  liis  dream,  of  which  the  in- 
terpretation will  follow  in  its  place.  Yet  because  this  narra- 
tive is  cold  and  useless  unless  we  should  say  something  of 
the  subject  itself,  it  is  necessary  to  make  some  remarks — the 
rest  shall  be  deferred.  First  of  all,  under  the  figure  of  a  tree 
Nebuchadnezzar  himself  is  intended,  not  because  it  fully 
represents  the  king's  office,  but  because  God  appointed  the 
existence  of  governments  in  the  world  for  this  purpose — to 
be  like  trees  on  whose  fruits  all  men  feed,  and  under  whose 
shadow  they  rest.  Hence  this  ordinance  of  God  flourishes, 
because  tyrants,  however  they  are  removed  from  the  exercise 
of  just  and  moderate  dominion,  whether  they  wish  it  or  not, 
are  compelled  to  be  like  trees  ;  since  it  is  better  to  live 
under  the  most  cruel  tyrant  than  without  any  government 
at  all.  Let  us  suppose  all  to  be  on  one  equal  level,  what 
would  such  anarchy  bring  forth  ?  No  one  would  wish  to 
yield  to  others  ;  every  one  would  try  the  extent  of  his 
powers,  and  thus  all  would  end  in  prey  and  plunder,  and  in 
the  mere  license  of  fraud  and  murder,  and  all  the  passions 
of  mankind  would  have  full  and  unbridled  swav.  Hence  I 
have  said,  tyranny  is  better  than  anarchy,  and  more  easil}'" 
borne,  because  where  there  is  no  supremo  governor  there  is 
none  to  preside  and  keep  the  rest  in  check.  Wherefore  they 
philosophize  too  minutely  who  think  this  to  be  a  description 
of  a  king  endued  with  suijcrior  virtues ;  for  there  was  no 
such  superiority  in  justice  and  equity  in  King  Nebuchad- 
nezzar. God  princijmlly  wished  to  shew,  by  this  figure,  with 
what  intention  and  with  what  political  order  he  desires  the 
world  to  be  governed  ;  and  why  he  sets  over  it  kings  and 
monarchies  and  other  magistrates.  Then  he  desired  to  shew, 
secondly,  although   tyrants  and  other  princes  forget  their 

'  That  is,  shall  be  changed,  as  elsewhere  appears. — Calvin. 


CHAP.  IV.  10-16.         COMMENTARIES  ON  DANIEL.  257 

duty,  it  is  still  divinely  enjoined  upon  them,  and  yet  God's 
grace  always  shines  forth  in  all  governments.  Tyrants  en- 
deavour to  extinguish  the  whole  light  of  equity  and  justice, 
and  to  mingle  all  things  ;  but  the  Lord  meanwhile  restrains 
them  in  a  secret  and  wonderful  manner,  and  thus  they  are 
compelled  to  act  usefully  to  the  human  race,  whether  they 
will  or  not.  This  then  is  the  meaning  of  the  figure  or  image 
of  the  tree. 

It  is  now  added,  the  birds  of  heaven  dwelt  amidst  the 
hranches,  and  the  beasts  lived  by  its  sustenance — which  ought 
to  be  referred  to  mankind.  For  although  even  the  beasts  of 
the  field  profit  by  political  order,  yet  we  know  society  to 
have  been  ordained  by  God  for  the  benefit  of  men.  There 
is  no  doubt  at  all  of  the  whole  discourse  being  metaphorical, 
— nay,  properly  speaking,  it  is  an  allegory,  since  an  allegory 
is  only  a  continued  metaphor.  If  Daniel  had  only  repre- 
sented the  king  under  the  figure  of  a  tree,  it  would  have 
been  a  metaphor  ;  but  when  he  pursues  his  own  train  of 
thought  in  a  continuous  tenor,  his  discourse  becomes  alle- 
gorical. He  says,  therefore,  the  beasts  of  the  field  dwelt 
under  the  tree,  because  we  are  sheltered  by  the  protection  of 
magistrates  ;  and  no  heat  of  the  sun  so  parches  and  burns  up 
miserable  men  as  living  deprived  of  that  shade  under  which 
God  wished  them  to  repose.  The  birds  of  heaven  also  nestled 
in  its  boughs  and  leaves.  Some  distinguish,  with  too  much 
subtlety,  between  birds  and  beasts.  It  is  sufficient  for  us  to 
observe  the  Prophet  noticing  how  men  of  every  rank  feel  no 
small  utility  in  the  protection  of  princes  ;  for  if  they  were 
deprived  of  it,  it  were  better  for  them  to  live  like  wild  beasts 
than  mutually  to  confide  in  each  other.  Such  protection  is 
needful,  if  vve  reflect  upon  the  great  pride  natural  to  all,  and 
the  blindness  of  our  self-love,  and  the  fui-iousness  of  our  lusts. 
As  this  is  the  case,  God  shews,  in  this  dream,  how  all 
orders  among  us  need  the  protection  of  magistrates  ;  while 
pasture  and  food  and  shelter  signify  the  various  forms  of  use- 
fulness which  political  order  provides  for  us.  For  some 
might  object — they  have  no  need  of  government  either  for  one 
reason  or  another;  for  if  we  discharge  properly  all  the  duties 
of  life,  we  shall  always  find  God's  blessing  sufficient  for  lis. 

VOL.  I.  R 


258  COMMENTARIES  ON  DANIEL.  LECT.  XVIII. 

It  is  now  added,  its  height  was  great  ;  then,  it  grew  till 
it  reached  even  to  heaven,  and  its  aspect  extended  itself  to 
the  furthest  hounds  of  the  land.  This  is  restricted  to  the 
Babylonian  monarchy,  for  there  were  tlien  other  empires  in 
the  worhl,  but  they  were  either  powerless  or  but  slightly 
important.  The  Chaldeans,  also,  were  then  so  powerful  that 
no  prince  could  approach  to  such  majesty  and  power.  Since, 
tliere fore,  King  Nebuchadnezzar  was  so  pre-eminent,  the  lofti- 
ness of  the  tree  here  described  is  not  surprising,  though  it 
reached  to  heaven  ;  while  the  altitude  rendered  it  visible 
throughout  the  whole  land.  Some  of  the  rabbis  place  Baby- 
lon in  the  middle  of  the  earth,  because  it  was  under  the  same 
line  or  parallel  with  Jerusalem — which  is  very  foolish.  Those 
also  who  place  Jerusalem  in  the  centre  of  the  earth  are  equally 
childish ;  although  Jerome,  Origen,  and  other  ancient  authors, 
treat  Jerusalem  as  in  the  centre  of  the  workl.  In  this  con- 
jecture of  theirs  they  deserve  the  laughter  of  the  Cynic  who, 
when  asked  to  point  out  the  middle  of  the  earth,  touched 
the  ground  with  his  staff  immediately  under  his  feet !  Then 
when  the  questioner  objected  to  this  determination  of  the 
centre  of  the  earth,  he  said, "  Then  do  you  measure  the  earth  \" 
As  far  as  concerns  Jerusalem,  their  conjectures  are  not 
worth  mentioning.  That  proud  Barbinel  [Abarbanel]  wished 
to  seem  a  philosopher,  but  nothing  is  more  insipid  than  the 
Jews  when  they  depart  from  their  own  rules  of  grammar ; 
and  the  Lord  so  blinded  them  and  delivered  them  up  to  a 
reprobate  sense,  when  he  wished  them  to  be  spectacles  of 
horrible  blindness  and  prodigious  stupidity, — and  in  a  small 
and  minute  matter  that  silly  fellow  shews  his  absurdity. 

He  now  says,  Its  houghs  were  heautifid,  and  its  fruit 
copious.  This  must  be  referred  to  the  common  opinion  of 
the  vulgar ;  for  we  know  men's  eyes  to  be  dazzled  by  the 
splendour  of  princes.  For  if  any  one  excels  others  in  power, 
all  men  adore  him  and  are  seized  with  admiration,  and  are 
incapable  of  judging  correctly.  When  the  majesty  of  a  gene- 
ral or  a  king  comes  before  them,  they  are  all  astonished  and 
perceive  nothing,  and  they  do  not  think  it  lawful  for  them 
to  inquire  strictly  into  the  conduct  of  princes.  Since,  then, 
the  power  and  wealth  of  King  Nebuchadnezzar  were  so  great, 


CHAP.  IV.  10-16.  COMMENTARIES  ON  DANIEL.  259 

no  wonder  the  Prophet  says,  His  branches  ivere  beautiful,  and 
their  fruit  coinous.  But  meanwhile  we  must  remember  what 
I  lately  said,  namely,  God's  blessing  shines  forth  in  princes, 
even  if  they  materially  neglect  their  duty,  because  God  does 
not  suffer  all  his  grace  in  them  to  be  extinguished ;  aiul 
hence  they  are  compelled  to  bring  forth  some  fruit.  It  is 
much  better,  therefore,  to  preserve  the  existence  of  some 
kind  of  dominion  tlian  to  have  all  men's  condition  equal, 
when  each  attracts  the  eyes  of  his  neighbours.  And  this  is 
the  meaning  of  what  I  have  said — there  ivas  food  and  jirovi- 
sionfor  all,  as  I  have  lately  explained  it. 

The  second  part  of  the  dream  follows  here.  Hitherto 
Nebuchadnezzar  has  described  the  beauty  and  excellency  of 
his  state  under  tlie  figure  of  a  lofty  tree  which  afforded  shade 
to  the  beasts  and  on  whose  fruit  they  fed,  and  next  as  giving 
nests  to  the  birds  of  heaven  under  its  boughs.  The  cutting 
down  of  the  tree  now  follows.  I  saiu,  says  he,  in  the  visions  of 
my  head  ujjon  my  couch,  and,  behold,  a  watcher  and  a  holy  one 
came  doiunfrom  heaven.  No  doubt  we  ouglit  to  understand 
an  angel  by  a  watcher.  lie  is  called  "  a  holy  one,"  which  is 
only  another  form  of  expression  for  an  angel ;  and  they  are 
worthy  of  this  name,  because  they  are  perpetually  watchful 
in  the  performance  of  God's  commands.  They  are  not  sub- 
ject to  slumber,  they  are  not  nourished  by  either  food  or 
drinlc^  but  live  a  spiritual  life  ;  hence  they  have  no  use  for 
sleep,  which  is  the  result  of  drink  and  food.  Lastly,  as 
angels  have  no  bodies,  their  very  spiritual  nature  makes 
them  watchful.  But  this  phrase  not  only  expresses  their 
nature  but  also  their  duty  ;  because  God  has  them  at  hand  to 
fulfil  his  bidding,  and  destines  them  to  the  performance  of 
his  commands,  hence  tliey  are  called  "  watchers."  (Psalm 
ciii.  20.)  In  this  Psalm  angels  are  said  to  do  his  bidding, 
because,  by  an  agility  incomprehensible  to  us,  they  run 
about  hither  and  thither,  and  fly  directly  from  heaven  to 
earth,  from  one  end  of  the  world  to  another — from  the  rising- 
even  to  the  setting  sun.  Since,  therefore,  angels  can  so 
easily  and  promptly  fulfil  God's  orders,  they  are  deservedly 
called  "  watchers."  They  are  called  "  holy  ones,"  because 
they  are  not   infected  by  human   infirmities.     But  we   arc 


260  COMMENTARIES  ON  DANIEL.  LECT.  XVIII. 

filled  with  many  sins,  not  merely  because  we  are  eartlilj^, 
but  since  we  have  contracted  pollution  from  our  first  parents, 
which  vitiates  alilce  the  whole  body  and  mind.  By  this  ex- 
pression, then,  Nebuchadnezzar  desired  to  distinguish  between 
angels  and  mortals.  For  although  God  here  sanctifies  his 
elect,  yet  as  long  as  they  dwell  in  the  jirison  of  the  body 
they  never  arrive  at  the  holiness  of  angels.  Here  then  we 
mark  the  difterence  between  angels  and  men.  Nebuchad- 
nezzar could  not  understand  this  by  himself,  but  he  was 
taught  of  God  to  perceive  the  destruction  of  the  tree  to  arise 
not  from  man  but  from  the  Almighty. 

He  afterwards  adds — the  angel  cried  with  a  loud,  voice,  cut 
down  the  tree,  strip  off  the  leaves,  cut  off  its  houghs,  scatter 
its  fruits,  (or  throw  them  away,)  and  let  the  beasts  flee  from 
its  shadow,  and  the  birds  of  heaven  dwell  no  longer  under  its 
branches.  By  this  figure  God  meant  to  express  that  King 
Nebuchadnezzar  should  be  for  a  time  like  a  beast.  This 
ought  not  to  seem  absurd,  although  it  is  but  rough  to  speak 
of  a  tree  being  deprived  of  a  human  heart,  since  men  know 
trees  to  have  no  other  life  than  that  usually  called  vegetable. 
The  dignity  or  excellence  of  the  tree  cannot  be  lessened  by 
its  being  without  a  human  heart,  for  it  never  had  one  oric-i- 
nally.  But  though  this  is  rather  a  rough  mode  of  expression, 
yet  it  contains  in  it  nothing  absurd,  although  Daniel  bends 
a  little  aside  from  the  strictness  of  the  allegory  ;  nay,  Nebu- 
chadnezzar himself  had  an  allegorical  dream,  and  yet  God 
mingled  something  with  it  by  which  he  might  comprehend 
the  meaning  veiled  under  the  image  of  a  tree.  The  angel, 
then,  orders  the  tree  to  be  deprived  of  its  human  heart,  and 
its  bough  and  fruit  to  be  torn  down  and  cast  away,  after  it 
liad  been  cut  down  ;  next  he  orders  the  heart  of  a  beast  to  be 
given  to  it,  and  thus  its  portion  might  be  with  the  wild  ani- 
mals of  the  woods.  But  as  this  must  be  repeated  elsewhere, 
I  now  pass  it  by  rather  hastily.  The  general  meaning  is 
this;  King  Nebuchadnezzar  waste  bo  deprived  for  a  time 
not  only  of  his  empire  but  even  of  his  human  sense,  and  to 
be  in  no  way  diiferent  from  the  beasts,  since  he  was  unworthy 
of  holding  even  the  lowest  place  among  mankind.  Altliougli 
he  seemed  to  surpass  the  human  race  in  his  elevation,  yet 


CHAP.  IV.  10  IG.  COMMENTARIES  ON  DANIEL.  261 

lie  must  be  cast  down  and  thrown  below  even  tlie  lowest 
mortals ! 

The  reason  for  this  punishment  follows,  when  it  is  added, 
seven  times  shall  pass  over  him  ;  and  then,  do  not  cut  off  its 
lotuest  root,  hut  let  the  rain  of  heaven  ivater  it ;  and  next, 
his  portion  shall  he  with  the  ivild  heasts.  Although  the  chas- 
tisement is  hard  and  horrible,  when  Nebuchadnezzar  is  ex- 
pelled from  the  society  of  men,  and  rendered  like  wild  beasts  ; 
but  it  is  something  in  his  favour  when  God  does  not  tear 
him  up  by  the  roots,  but  allows  the  root  to  remain,  for  the 
tree  to  spring  up  again  and  flourish,  and  be  planted  again 
in  its  own  place,  and  recover  new  vigour  through  its  roots. 
Here  Daniel  reviews  the  punishment  inflicted  on  King  Nebu- 
chadnezzar, in  which  God  aiforded  a  specimen  of  his  clemency, 
in  sparing  him  and  not  utterly  cutting  him  down,  but  in 
allowing  his  root  to  remain.  Some  here  discourse  about 
the  mitigation  of  penalties  when  God  sees  those  repent  whom 
he  has  chastised  with  rods  ;  but  I  do  not  think  it  applicable 
here.  There  was  no  true  conversion  in  King  Nebuchadnezzar, 
as  we  said  before,  and  shall  see  again  more  clearly.  God  did 
not  wish  to  press  him  too  hard,  and  this  we  must  attribute 
to  his  clemency;  because  when  he  seems  to  set  no  bounds 
to  his  punishment  of  men's  sins,  yet  in  all  temporal  punish- 
ments he  allows  men  to  taste  his  pity ;  so  that  even  the  re- 
probate remain  without  excuse.  The  assertion  of  some — 
that  jiunishments  are  not  remitted  without  the  fault  being 
excused,  is  false ;  as  we  see  in  the  example  of  Ahab.  For 
God  remitted  the  fault  to  the  impious  king,  but  because  he 
seemed  to  shew  some  signs  of  repentance,  God  abstained 
from  greater  punishment.  (I  Kings  xxi.  29.)  So  also  we 
may  see  the  same  in  the  case  of  Nebuchadnezzar.  God  was 
unwilling  utterly  to  root  him  out — for  the  metaphor  of  the 
tree  shews  this — but  he  desired  seven  times  to  pass  over  him. 
Some  understand  seven  weeks,  others  seven  years  ;  but  we 
shall  treat  this  point  more  copiously  by  and  bye.  Lastly,  we 
must  notice  this  ;  in  the  midst  of  the  time  durino-  which  God's 
wrath  seemed  to  rage  against  this  wretched  king,  liis  benefits 
were  also  mingled  with  it.  We  learn  this  from  the  words, 
his  portion  shall  he  with  the  heasts  of  the  f  eld ;  that  is,  he 


262  COMMENTARIES  ON  DANIEL.  LECT.  XIX. 

shall  feed  upon  some  food  by  which  life  shall  be  preserved ; 
and  then,  it  shall  he  watered  or  irrigated  with  the  rain  of 
heaven.  For  God  signifies — though  he  wished  to  punish 
King  Nebuchadnezzar,  and  to  render  him  a  remarkable  ex- 
ample of  his  wrath — his  knowledge  of  what  he  could  bear  ; 
hence,  he  so  tempers  his  punishment  as  to  leave  hope  re- 
maining for  the  future.  Thus  he  took  his  food  even  with 
the  beasts  of  the  earth,  but  he  is  not  deprived  of  the  irriga- 
tion of  the  dew  of  heaven. 

PRAYER. 

Grant,  Almighty  God,  since  we  see  it  so  difficult  for  us  to  bear 
prosperity  witliout  injury  to  the  mind,  that  we  may  remember 
om-selves  to  be  mortal — may  our  frailty  be  ever  present  to  our 
eyes,  and  render  us  humble,  and  lead  us  to  ascribe  the  glory  to 
thee.  Being  advised  by  thee,  may  we  learn  to  walk  with  anxiety 
and  fear,  to  submit  ourselves  to  thee,  and  to  conduct  ourselves 
modestly  towards  our  brethren.  May  none  of  us  despise  or  in- 
sult his  brother,  but  may  we  all  strive  to  discharge  our  duties 
with  moderation,  until  at  length  thou  gatherest  us  into  that  glory 
which  has  been  obtained  for  us  by  the  blood  of  thine  only-begot- 
ten Son.— Amen. 


%ttXViXt  "^imittxiX^ 

17.  This  matter  is  by  the  decree  of        17.  In  decreto  vigilum  verbum,* 

the  watchers,  and  the  demand  by  the  et  in  sermone  sanctorum  postula- 

wordof  the  holy  ones;  to  the  intent  that  tio,  ut  cognoscant  viventes,  quod 

thelivingmay  kno w  that  the  most  High  dominator  sit  excelsus  in  regno 

ruleth  in  the  kingdom  of  men,  and  giv-  hominum :  et  cui  voluerit  tradet 

eth  it  to  whomsoever  he  M'ill,  and  set-  illud,  et  humilem,^  hominum^  eri- 

teth  up  over  it  the  basest  of  men.  get  super  ipsum. 

In  this  verse  God  confirms  what  he  iiad  shewn  to  the  king 
of  Babylon  by  means  of  a  dream.  He  says,  then,  the  king 
was  instructed  in  a  certain  thing ;  since  it  had  been  so  de- 
termined before  God  and  his  angels.  The  full  meaning  is 
this, — Nebuchadnezzar  must  know  it  to  be  impossible  to 
escape  the  i^unishment  whose  image  he  had  seen  in  the 
dream.     Tliere  is,  however,  some  ambiguity  in  the  words, 

'  Or,  edict,  for  it  may  be  conveniently  translated  so. — Calvin. 
-  Or,  abject. —  Calvin.  *  Or,  among  men. — Calvin. 


CHAP.  IV.  1  7.  COMMENTARIES  ON  DANIEL.  263 

since  interpreters  find  great  difficulties  with  tlie  second 
clause ;  for  tliey  say  the  angels  ask  the  question,  to  afford 
proof  to  the  king  of  Babylon,  and  that  all  men  may  acknow- 
ledge the  sui^reme  power  of  the  one  God.  But  this  seems  to 
me  too  forced.  As  far  as  the  word  ^{tt^^fi,  pethegma,  is  con- 
cerned, it  signifies  "  word  "  in  Chaldee  ;  but  here  I  think  it 
properly  used  for  "edict,"  as  in  the  first  chapter  of  Esther, 
(ver.  20  ;)  and  this  is  a  very  suitable  sense,  as  the  edict  was 
promulgated  in  the  decree  so  that  the  "  word "  or  vision 
might  not  prove  vain  and  inefficient ;  since  God  wished  to 
point  out  to  the  king  what  was  already  fixed  and  determined 
in  heaven.  We  now  understand  the  Prophet's  intention. 
But  a  new  question  still  remains,  because  it  seems  absurd  to 
attribute  power  and  authority  to  those  angels,  lest  in  this 
way  they  seem  to  be  equal  to  God.  We  know  God  to  be 
judge  alone,  and  hence  it  is  his  proper  office  to  determine 
what  pleases  him ;  and  if  this  is  transferred  to  angels,  it 
seems  as  if  it  lessened  his  supreme  authority,  because  it  is 
not  becoming  to  make  them  companions  of  his  Majesty.  But 
we  know  it  to  be  no  new  thing  in  Scripture  for  God  to  join 
angels  with  himself,  not  as  equals  but  as  attendants,  and  to 
attribute  to  them  so  much  honour  as  to  deign  to  call  them 
into  counsel.  Hence  angels  are  often  called  God's  counsel- 
lors. As  in  this  place  they  are  said  to  decree  together  with 
God  :  and  not  by  their  own  will  or  pleasure,  as  they  say,  but 
because  they  subscribe  to  God's  judgment.  Meanwhile,  we 
must  remark  the  double  character  assigned  to  them.  In  the 
first  clause,  Daniel  makes  them  subscribe  to  the  decree,  and 
afterwards  uses  the  word  demand.  And  this  suits  the  sense 
well  enough  ;  because  the  angels  urge  God  by  their  prayers 
to  humble  all  mortals  and  to  exalt  himself  alone.  Thus, 
whatever  obscures  his  glory  may  be  reduced  into  order.  It 
is  riglit  for  angels  constantly  to  desire  this,  since  we  know 
tliem  to  desire  nothing  in  comparison  with  the  adoration  of 
God  by  themselves  in  alliance  with  all  mankind.  But  wlien 
they  see  God's  authority  diminished  by  man's  pride  and 
audacit}^,  the  object  of  their  demand  is  that  God  would  re- 
duce under  his  yoke  the  proud  who  erect  their  crests  against 
him. 


264  COMMENTARIES  ON  DANIEL.  LECT.  XIX. 

We  now  see  why  Daniel  says,  tliis  was  declared  in  the  de- 
cree of  the  ivatchers,  and  was  demanded  in  their  speech  ;  as 
if  lie  sliould  say,  "  tliou  liast  all  angels  opposed  to  thee ;  for 
by  one  consent  and  with  one  mouth  they  accuse  thee  before 
God,  for  as  far  as  possible  thou  obscurest  his  glory  ;  and  God, 
assenting  to  their  prayers,  has  determined  to  cast  thee  away, 
and  to  render  thee  an  object  of  contempt  and  reproach  before 
the  whole  world  ;  and  this  decree  has  been  signed  by  all  the 
angels,  as  if  it  were  common  between  him  and  them.  For 
by  their  subscription  and  agreement  he  might  prevail  in  con- 
firming the  confidence  of  the  j^rofane  king.  Without  doubt 
God,  after  his  usual  manner,  accommodated  the  vision  to  the 
understanding  of  a  man  who  never  was  taught  in  his  law, 
but  only  imbued  with  a  confused  notion  of  his  divinity,  so 
that  he  could  not  distinguish  between  God  and  angels. 
Meanwhile,  this  sentiment  is  true — the  edict  was  promul- 
gated at  the  united  consent  and  demand  of  the  whole  celes- 
tial host ;  for  angels  bear  with  the  greatest  reluctance 
whatever  detracts  from  God's  glory,  and  all  the  folly  of  man- 
kind when  they  wish  to  draw  and  attract  to  themselves  the 
peculiar  attributes  of  the  only  God.  This  seems  to  be  the 
genuine  sense.  The  following  sentence  flows  very  suitably, 
— mortals  must  know  God  to  he  a  ruler  in  the  kingdoms 
of  men.  For  Daniel  marks  the  end  of  the  demand,  since 
angels  desire  God's  rights  to  remain  entire,  and  to  be  quite 
unaflected  by  the  ingratitude  of  mankind.  But  men  cannot 
ascribe  even  the  slightest  merit  to  themselves  without  de- 
tracting  from  God's  praise ;  hence  angels  continually  seek 
from  God  the  casting  down  of  all  the  proud,  and  that  he  will 
not  permit  himself  to  be  defrauded  of  his  proper  rights, 
but  maintain  in  all  its  integrity  his  own  sovereign  powers. 
This  also  must  be  diligently  observed — mortals  shoidd  notice 
hoiu  the  Lord  reigns  in  the  kingdoms  of  men.  For  even  the 
worst  of  men  confess  the  mighty  power  of  God ;  they  dare 
not  draw  him  down  from  his  heavenly  throne  by  their  blas- 
phemies, but  they  imagine  themselves  able  to  obtain  and 
defend  their  worldly  kingdoms,  by  either  their  exertions  or 
their  wealth,  or  by  some  other  means.  Unbelievers,  there- 
fore, Yi^illingly  shut  up  God  in  heaven,  just  as  Epicurus  fancied 


CHAP. IV.  17.  COMMENTARIES  ON  DANIEL.  265 

him  to  be  enjoying  his  own  delights  at  his  ease.     Hence 
Daniel  shews  God  to  be  deprived  of  his  rights,  unless  he  is 
recognised  as  a  ruler  in  the  kingdoms  of  men,  that  is,  on 
earth  to  humble  all  whom  he  pleases.     So  also  it  is  said  in 
the  Psalms,  (Ixxv.  7,)  Power  springs  not  from  either  tlie 
east    or  the  west,  but  from  heaven  ;  and  elsewhere,  God 
raises  the  poor  out  of  the  mire,  (Ps.  cxiii.  6.)      Then  in  the 
sacred  Canticle  of  the  Virgin,  he  casts  down  the  proud  from 
their  seat,  and  exalts  the  abject  and  the  humble.   (Luke  i.  52.) 
All  indeed  confess  this,  but  scarcely  one  in  a  hundred  feels 
in  his  mind  the  dominion  of  God  over  the  earth,  and  that  no 
man  can  raise  himself,  or  remain  in  any  post  of  honour,  since 
this  is  the  peculiar  gift  of  God.     Because  men  are  persuaded 
of  this  with  difficulty,  Daniel  eloquently  expresses  it,  the 
Lord  shall  he  lofty  in  the  kingdoms  of  men  ;  that  is,  shall  not 
only  exercise  his  power  in  heaven,  but  also  govern  the  human 
race,  and  assign  to  every  one  liis  own  grade  and  position. 
He  will  give  it  to  whom  he  luills.     He  sjjeaks  of  different  em- 
pires in  the  singular  number ;  just  as  if  God  had  said,  some 
are  raised  up  by  God's  will,  and  others  are  cast  down  ;  and 
the  whole  happens  according  to  God's  pleasure.     The  mean- 
ing is  this — every  one  has  his  own  condition  divinely  assigned 
to  him  ;  and  thus  a  man's  ambition,  or  skill,  or  prudence,  or 
wealth,  or  the  help  of  others,  do  not  profit  men  in  aspiring 
to  ary  altitude,  unless  God   raises  them  by  his  stretched 
out  hand.      Paul  also  teaches  the  same  thing  in  otlier  words  ; 
there  is  no  power  but  from  God,  (Uom.  xiii.  1,)  and  after- 
wards Daniel  often  repeats  the  same  sentiment. 

He  adds,  he  raises  up  the  humble  man  above  himself  In 
a  change  so  remarkable  as  this,  God's  power  shines  forth 
better  while  he  raises  from  the  dust  those  who  were  formerly 
obscure  and  contemptible,  and  even  sets  them  above  kings. 
When  this  happens,  profane  men  say,  God  is  playing  with 
them,  and  rolls  men  about  like  balls  in  his  hand,  which  are 
first  tossed  upwards  and  then  thrown  down  upon  the  ground. 
But  they  do  not  consider  the  reason  why  God  by  open 
proofs  wishes  to  shew  how  we  are  under  his  absolute  power, 
on  which  our  condition  entirely  depends ;  when  Ave  do  not 
comprehend  this  of  our  own  accord,  examples  are  necessarily 


266  COMMENTARIES  ON  DANIEL.  LECT.  XIX. 

set  before  us  by  which  we  are  compelled  to  perceive  what 
almost  all  are  willingly  ignorant  of.  We  now  understand  the 
whole  intention  of  the  Prophet.  Angels  seek  from  God  by 
continual  prayers  to  declare  his  own  power  to  mortals,  and 
thus  to  lay  prostrate  the  proud  who  think  to  excel  by  their 
own  power  and  industry,  or  else  by  chance,  or  by  the  help 
of  men.  To  induce  God  to  punish  men  for  their  sacrilegious 
deeds,  the  angels  desire  him  to  prostrate  them,  and  thus  to 
shew  himself  to  be  not  only  the  king  and  ruler  of  heaven, 
but  also  of  earth.  Now,  this  not  only  hapi)ens  in  the  case  of 
a  single  king,  but  we  know  history  to  be  full  of  such  proofs. 
Whence,  then,  or  from  what  order  have  kings  often  been 
created  ?  And  when  there  was  no  greater  pride  in  the 
world  than  in  the  Roman  empire,  we  see  what  happened. 
For  God  brought  forward  certain  monsters  which  caused  the 
greatest  astonishment  among  the  Greeks  and  all  the  Orien- 
tals, the  Spaniards,  Italians,  and  Gauls  ;  for  nothing  was 
more  monstrous  than  some  of  the  emperors.  Then  their 
origin  was  most  base  and  shameful,  and  God  could  not  shew 
more  clearly  how  empires  were  not  transferred  by  the  will 
of  man,  nor  even  acquired  by  valour,  counsel,  and  powerful 
troops,  but  remained  under  his  own  hand  to  bestow  upon 
whomsoever  he  pleased.     Let  us  go  on  : 

18.    This   dream   I  king  Nebii-  18.    Hoc  soninium  vidi  ego  Rex 

chadnezzar  have  seen.    Now  thou,  O  Nebuchadnezer  :    et   tu   Beltsazar, 

Belteshazzar,  declare  the  interpre-  interpretationem    enarra,'  quoniam 

tation  thereof,  forasmuch  as  all  the  cuncti     sapientes    regni    mei    non 

wise  men  of  my  kingdom  are  not  able  potuerunt    interpretationem    pate- 

to  make  known  unto  me  the  inter-  facere  mihi  :    tu  vero  potes  :    quia 

pretation  :  but  thou  m^t  able  ;  for  the  spiritus      deorum      sanctorum      in 

spirit  of  the  holy  gods  is  in  thee.  te. 

Here  Nebuchadnezzar  repeats  what  he  had  formerly  said 
about  seeking  an  interpretation  for  his  dream.  He  under- 
stood the  figure  which  was  shewn  to  him,  but  he  could  not 
understand  God's  intentions  nor  even  determine  its  relation 
to  himself  On  this  point  he  implores  Daniel's  confidence  ; 
ho  affirms  his  vision  in  a  dream  to  induce  Daniel  to  pay 
great  attention  to  its  interpretation.  Then  he  adds,  with 
the  same  purpose,  All  the  wise  men  of  his  kingdom  could  not 

'  Verbally,  say. — Calvin. 


CHAP.  IV.  19.  COMMENTARIES  ON  DANIEL.  267 

explain  the  dream ;  where  he  confesses  all  the  astrologers, 
and  diviners,  and  others  of  this  kind  to  be  utterly  vain  and 
fallacious,  since  they  professed  to  know  everything.  For 
some  were  augurs,  some  conjecturers,  some  interpreters  of 
dreams,  and  others  astrologers,  who  not  only  discoursed  on 
the  course,  distances,  and  orders  of  the  stars,  and  the  peculiar- 
ities of  each,  but  wished  to  predict  futurity  from  the  course 
of  the  stars.  Since,  therefore,  they  boasted  so  magnificently 
in  their  superior  knowledge  of  all  events,  Nebuchadnezzar 
confesses  them  to  have  been  impostors.  But  he  ascribes  this 
power  in  reality  to  Daniel,  because  he  was  endued  by  the 
divine  Spirit.  Hence  he  excludes  all  the  wise  men  of  Baby- 
lon from  so  great  a  gift  through  his  having  proved  them 
destitute  of  God's  Spirit.  He  does  not  assert  this  in  so  many 
words,  but  this  meaning  is  easily  elicited  from  liis  expressions 
implying  all  the  variety  of  the  Chaldean  wise  men.  Then 
in  the  second  clause  he  exempts  Daniel  from  their  number, 
and  states  the  reason  to  be  his  excelling  in  the  divine  Spirit. 
Nebuchadnezzar,  therefore,  here  asserts  what  is  peculiar  to 
God,  and  acknowledges  Daniel  to  be  his  Prophet  and  minis- 
ter. When  he  calls  angels  holy  deities,  we  have  mentioned 
this  already  as  an  expression  which  ought  not  to  seem  sur- 
prising in  a  heathen,  uninstructed  in  the  true  doctrine  of 
piety,  and  only  just  initiated  in  its  elements.  But  we  know 
this  common  opinion  respecting  angels  being  mingled  to- 
gether witli  the  one  God.  Hence  Nebuchadnezzar  speaks  in 
the  ordinary  and  received  language  when  he  says,  the  spirit 
of  the  holy  gods  dwells  in  Daniel.     It  now  follows  : 

19.  Then  Daniel  (whose  name  19.  Tunc  Daniel,  cui  nomen  Belt- 
was  Belteshazzar)  was  astonied  for  sazar,  obstuijefactiis  fuit  circiter 
one  hoiu',  and  his  thoughts  troubled  horam  unam  :  et  cogitationes  ejus 
him.  The  king  spake,  and  said,  turhabant  eum.  Respondit  rex  et 
Belteshazzar,  let  not  the  dream,  or  dixit,  Beltsazar,  somnium  et  in- 
tlie  interpretation  thereof,  trouble  terpretatio  ejus  ne  conturbet  te, 
thee.  Belteshazzar  answered  and  terreat.  Respondit  Beltsazar  et 
said,  My  lord,  the  dream  be  to  them  dixit,  Domine  mi,  somnium  sit  ini- 
that  hate  thee,  and  the  interpreta-  micis  tuis,  et  interpretatio  ejus 
tion  thereof  to  thine  enemies.  hostibus  tuis. 

Here  Daniel  relates  how  he  was  in  some  sense  astonished. 
And  I  refer  this  to  the  sorrow  which  the  holy  Prophet  had 
endured  from  that  horrible  punishment  which  God  had  shewn 


2f)8  COMMENTARIES  ON  DANIEL.  LECT.  XIX. 

under  a  figure  ;  nor  ouglit  it  to  seem  surprising  for  Daniel 
to  be  grievously  afflicted  on  account  of  the  calamity  of  the 
king  of  Babylon  ;  for  although  he  was  a  cruel  tyrant,  and 
had  harassed  and  all  but  destroyed  God's  Church,  yet  since 
he  was  under  his  sway,  he  was  bound  to  pray  for  him.  But 
God  had  clearly  taught  the  Jews  this,  by  means  of  Jeremiah, 
Pray  ye  for  the  prosperous  state  of  Babylon,  because  your 
peace  shall  be  in  it.  (Jer.  xxix.  7.)  At  the  close  of  seventy 
years  it  was  lawful  for  the  pious  worshippers  of  God  to  beg 
him  to  free  them  ;  but  until  the  time  predicted  by  the  Pro- 
phet had  elapsed,  it  was  not  lawful  either  to  indulge  in 
hatred  against  the  king,  or  to  invoke  God's  wrath  upon 
him.  They  knew  him  to  be  the  executor  of  God's  just 
vengeance,  and  also  to  be  their  sovereign  and  lawful  ruler. 
Since  then  Daniel  was  treated  kindly  by  the  king  when  by 
the  rights  of  warfai'e  he  was  dragged  into  exile,  he  ought  to 
be  faithful  to  his  own  king,  although  he  exercised  tyranny 
against  the  people  of  God.  This  was  the  reason  why  he  suf- 
fered so  much  sorrow  from  that  sad  oracle.  Others  think 
he  was  in  an  ecstasy  ;  but  this  seems  to  suit  better  because 
he  does  not  simply  speak  of  being  astonished,  but  even  dis- 
turbed and  terrified  in  his  thoughts.  Meanwhile,  we  must 
remark,  how  variously  the  Prophets  were  affected  when  God 
uses  them  in  denouncing  his  approaching  judgments.  When- 
ever God  appointed  his  Projjhets  the  heralds  of  severe  cala- 
mities, they  were  afl'ected  in  two  ways  ;  on  the  one  side,  they 
condoled  with  those  miserable  men  whose  destruction  they 
saw  at  hand,  and  still  they  boldly  announced,  what  had  been 
divinely  commanded  ;  and  thus  their  sorrow  never  hindered 
them  from  discharging  their  duty  freely  and  consistently. 
In  Daniel's  case  we  see  both  these  feelings.  The  sympathy, 
then,  was  right  in  his  condoling  with  his  king  and  being 
silent  for  about  an  hour.  And  when  the  king  commands 
him  to  be  of  good  courage  and  not  to  be  disturbed,  we  have 
here  depicted  the  security  of  those  who  do  not  apprehend 
the  wrath  of  God.  Tlie  Prophet  is  terrified,  and  yet  he  is 
free  from  all  evil  ;  for  God  does  not  threaten  him,  nay,  the 
very  punishment  which  he  sees  prepared  for  the  king, 
afforded  the  hope  of  future  deliverance.     Why  then  is  he 


CHAP.  IV.  IJ).  COMMENTARIES  ON  DANIEL.  26.9 

friglitened  ?  because  the  faithful,  though  God  spares  them 
and  shews  himself  merciful  and  propitious,  cannot  view  his 
judgments  without  fear,  for  they  aclcnowledge  themselves 
subject  to  similar  penalties,  if  God  did  not  treat  them  with 
indulgence.  Besides  this,  they  never  put  off  human  affections, 
and  so  pity  takes  possession  of  them,  when  they  see  the 
ungodly  punished  or  even  subject  to  impending  wrath.  For 
these  tvv'o  reasons  they  suffer  sorrow  and  pain.  But  the 
impious,  even  when  God  openly  addresses  and  threatens 
them,  are  not  moved,  but  remain  stupid,  or  openly  deride 
his  power  and  treat  his  threats  as  fabulous,  till  they  feel 
them  seriously.  Such  is  the  example  which  the  Prophet 
sets  before  us  in  the  king  of  Babvlon. 

Belteshazzar,  he  says,  let  not  thy  thoughts  disturb  thee  ;  let 
not  the  dream  and  its  interpretation  frighten  thee!  Yet 
Daniel  was  afraid  for  his  sake.  But,  as  I  have  already  said, 
while  the  faithful  are  afraid  though  they  feel  God  to  be  pro- 
pitious, yet  the  impious  sleep  in  their  security,  and  are 
unmoved  and  unterrified  by  any  threats.  Daniel  adds  the 
cause  of  his  grief, — 0  my  lord,  he  says,  may  the  dream  he 
for  thine  enemies,  and  its  interpretation  to  thy  foes  !  Here 
Daniel  explains  why  he  was  so  astonished  —  because  he 
wished  so  horrible  a  punishment  to  be  turned  away  from  the 
person  of  the  king  ;  for  although  he  might  deservedly  have 
detested  him,  yet  he  reverenced  the  power  divinely  assigned 
to  him.  Let  us  learn,  therefore,  from  the  Prophet's  example, 
to  prtiy  for  blessings  on  our  enemies  who  desire  to  destroy 
us,  and  especially  to  pray  for  tyrants  if  it  please  God  to 
subject  us  to  their  lust ;  for  although  they  are  unworthy  of 
any  of  the  feelings  of  humanity,  yet  we  must  modestly  bear 
their  yoke,  because  they  could  not  be  our  governors  without 
God's  permission  ;  and  not  only  for  wrath,  as  Paul  admo- 
nishes us,  but  for  conscience'  sake,  (Rom.  xiii.  5,)  otherwise 
we  should  not  only  rebel  against  them,  but  against  God 
himself  But,  on  the  other  hand,  Daniel  shews  the  impossi- 
bility of  his  being  changed  or  softened  by  any  sentiment  of 
pity,  and  thus  turned  from  his  intended  course  : 

20.  The   tree  that  thou  sawest,         20.  Ai-borquam  viclisti,qupc  magna 
which  grew,  and  was  strong,  whose     eyd  ct  robusta,  et  cujns  magnitude 


270  COMMENTARIES  ON  DANIEL.  LEGT.XIX. 

height  reached  unto  the  heaven,  and  pertingebat   ad   coelos,  et  aspectus 

the  sight  thereof  to  all  the  earth :  ejus  ad  totam  terram. 

21.  Whose  leaves  were  fair,  and  21.  Et  folium  ejus  pulchrum 
the  fruit  thereof  much,  and  in  it  was  erat^  et  fructus  ejus  copiosus :  et  in 
meat  for  all ;  under  which  the  beasts  qua,^  cibus  cunctis  :  sub  qua  habi- 
of  the  field  dwelt,  and  upon  whose  tabant  bestije  agri,  et  in  cujus  ramis 
branches  the  fowls  of  the  heaven  had  quiescebant  aves  ccbH. 

their  habitation : 

22.  It  ^s  thou,  O  king,  that  art  22.  Tu  es  ipse  rex,  qui  multipli- 
grown  and  become  strong :  for  thy  catus  es  et  roboratus,^  ita  ut  magni- 
greatness  is  grown,  and  reacheth  tudo  tua  multiplicata  fuerit,  et  per- 
unto  heaven,  and  thy  dominion  to  tigerit  ad  coelos,  et  potestas  tua  ad 
the  end  of  the  earth.  fines  terrse. 

Here  we  see  what  I  have  touched  upon,  namelj,  how 
Daniel  acted  respectfully  to  the  king,  and  thus  Avas  mindful 
of  his  prophetic  duty,  while  he  punctually  discharged  the 
commands  of  God.  We  must  notice  this  distinction,  for 
nothinof  is  more  difficult  for  ministers  of  the  Word  than  to 
maintain  this  middle  course.  Some  are  always  fulminating 
through  a  j^retence  of  zeal,  and  forget  themselves  to  be  but 
men  :  they  shew  no  sign  of  benevolence,  but  indulge  in  mere 
bitterness.  Hence  they  have  no  authority,  and  all  their 
admonitions  arc  hateful.  Next,  they  explain  God's  Word 
with  pride  and  boasting,  when  they  frighten  sinners  without 
either  humanity,  or  pain,  or  sympathy.  Others,  again,  who 
are  wicked  and  perfidious  flatterers,  gloss  over  the  grossest 
iniquities ;  they  object  to  both  Prophets  and  Apostles, 
esteeming  the  fervour  of  their  zeal  to  have  driven  away  all 
human  affections  !  Thus  they  delude  miserable  men,  and 
destroy  them  by  their  flattery.  But  our  Prophet,  as  all  the 
rest,  here  shews  how  God's  servants  ought  to  take  a  middle 
course.  Thus  Jeremiah,  when  prophesying  adversity,  feels 
sorrow  and  bitterness  of  spirit,  and  yet  does  not  turn  aside 
from  unsparing  reproof  of  the  severest  tlireats,  as  both  sprang 
from  God.  (Jer.  ix.  1.)  Tlie  rest  of  the  prophets  also  act 
in  the  same  manner.  Here  Daniel,  on  the  one  hand,  pities 
the  king,  and  on  the  other,  through  knowing  himself  to  be 
the  herald  of  God's  anger,  he  is  not  frightened  by  any  dan- 
ger while  setting  before  the  king  the  punishment  which  he 
liad  despised.     Hence  we  gather  why  he  was  not  astonished. 

'  That  is.  whose  leaves  were  beautiful. — Calvin. 

'  Verbally,  "  in  \i."—CaMn. 

3  That  is,  who  hast  become  great  and  strong. — Calvin. 


CHAP.  IV.  23,  24.        COMMENTARIES  ON  DANIEL.  271 

He  felt  no  fear  of  the  tyrant,  altliough  many  do  not  dare  to 
discharge  their  duty  when  an  odious  message  is  entrusted  to 
them,  which  stimuLates  the  impious  and  the  unbelievers  to 
madness.  Daniel,  however,  was  not  astonished  with  anv 
fear  of  this  kind ;  he  only  wished  God  to  act  mercifully 
towards  his  king.  For  he  says  here.  Thou  art  king  thyself. 
He  does  not  speak  with  any  doubt  or  hesitation,  neither  does 
he  use  obscurity  nor  a  number  of  excuses,  but  plainly  an- 
nounces king  Nebuchadnezzar  to  be  intended  by  the  tree 
which  he  saw.  Hence  the  tree  ivhich  thou  sawest  is  large 
and  strong,  under  the  shade  of  which  the  beasts  of  the  field 
luere  dwelling,  and  in  the  houghs  of  which  the  birds  of  the 
air  were  making  their  nests:  thou,  says  he,  art  the  king. 
Wliy  so  ?  Thou  hast  become  great  and  strong ;  thy  magni- 
tude has  extended  to  the  heavens,  and  thy  poiver  to  the  ends 
of  the  eai-th.     Now,  what  follows? 

23.  And  whereas  the  king  saw  a  23.  Et  quod  vidit  rex,  vigileni,  et 
watcher  and  an  holy  one  coming  sanctum  descendere  e  coelis,  qui 
down  from  heaven,  and  saying.  Hew  dixit :'  Succidite  arboreni,  et  disper- 
the  tree  down,  and  destroy  it ;  yet  gite  earn :  tantummodo  imum  radi- 
leave  the  stump  of  the  roots  thereof  cum  ejus  in  terra  relinquite :  et  sit 
in  the  earth,  even  with  a  band  of  in  vincido  ferri  et  reris  in  lierba 
iron  and  brass,  in  the  tender  grass  agri,  et  rore  ccelorum  proKiatur,  et 
of  the  field  j^  and  let  it  be  wet  with  cum  bestiis  agri  portio  ejus,  donee 
the  dew  of  heaven,  and  let  his  por-  septem  tempora  transeant  super 
tion  be  with  the  beasts  of  the  field,  earn. 

till  seven  times  pass  over  him ; 

24.  This  is  the  interpretation,  O  24.  Hfec  interpretatio,  rex,  et  de- 
king,  and  this  is  the  decree  of  the  ere  turn  excelsi  est,  quod  spectat  ad 
most  High,  which  is  come  upon  my  dominum  meum  regem. 

lord  the  king. 

Daniel  follows  up  what  he  liad  begun  with  perseverance, 
shewing  judgment  to  be  overhanging  the  king  of  Babylon. 
He  calls  him  lord,  indeed,  with  cordiality  ;  meanwhile  he 
was  the  ambassador  of  the  Supreme  King,  he  did  not  hesi- 
tate to  elevate  his  discourse  above  the  king's  command — as 
all  the  prophets  do  who  rise  up  against  mountains  and  hills, 
as  Jeremiah  does  in  chap.  i.  10.  Thus  this  sentence  is 
worthy  of  notice, — "  I  have  appointed  thee  over  kingdoms 
and  peoples,  to  pluck  them  up  and  to  plant  them,  to  build 
and  to  destroy.''  God,  therefore,  wishes  to  assert  so  great  a 
reverence  for  his  Word,  because  there  is  nothing  in  the 

1  Verbally,  "  and  he  said,"  for  the  copula  ought  to  be  resolved  into  the 
relative  pronoun. — Calvin. 


272  COMMENTARIES  ON  DANIEL.  LECT.  XIX. 

world  SO  magnificent  or  splendid  wliicli  does  not  3'ield  to  it. 
Daniel,  then,  as  far  as  concerns  human  events  and  political 
order,  confesses  the  king  to  be  his  master ;  but  meanwhile 
he  goes  on  with  the  embassy  entrusted  to  him.  The  king 
then,  says  he,  saw  a  watcher  descend  from  heaven.  He  always 
speaks  of  an  angel. ^  We  have  stated  why  Scripture  calls 
angels  "  watchers,"  since  they  are  at  hand  to  perform  God's 
commands ;  and  we  know  God  executes  his  decrees  by  their 
agency:  I  said  angels  always  discharge  this  duty,  and  keep 
watch  over  the  faithful.  But  the  name  "  watcher"  is  a 
general  one,  and  implies  the  promptness  with  which  angels 
are  endued,  to  enable  them  to  discliarge  with  the  utmost 
celerity  whatever  God  enjoins  upon  them.  Thou  hast  seen, 
then,  one  descend  from  heaven,  who  said,  Cnt  doivn  the  tree, 
and  scatter  it  abroad.  He  repeats  what  he  had  said  before, 
namely,  the  time  of  his  punishment  Avas  defined  here,  because 
God  would  destroy  the  king  of  Babylon  and  all  remembrance 
of  him.  An  exception  is  then  added, —  Until  seven  times 
pass  over.  I  have  said  nothing  of  those  times,  but  their  opi- 
nion is  probable  who  take  it  for  an  indefinite  number,  mean- 
ing, until  a  long  time  shall  pass  away.  Others  think  months 
denoted  ;  others,  years  ;  but  I  willingly  incline  toJ;lns  inter- 
pretation, since  God  wishes  for  no  short  time  to  punish  King- 
Nebuchadnezzar.  It  may  not  seem  customary,  indeed,  but 
as  he  wished  to  put  forth  an  example  for  all  ages,  he  desired 
to  prolong  his  punishment.  This,  therefore,  seems  the 
meaning  of  the  seven  years  ;  for  we  know  the  number  seven 
years  to  signify  a  long  time  in  Scrijiture,  since  it  denotes 
perfection. 

PRAYER. 

Grant,  Almighty  God,  since  thou  scttest  before  ns  our  sins,  and  at 
the  same  time  announcest  thyself  as  our  judge,  that  we  may  not 
abuse  thy  forbearance  and  hiy  up  for  ourselves  a  treasure  of 
greater  wrath  through  our  sloth  and  torpor.  Grant,  also,  that 
we  may  fear  thee  reverently,  and  be  anxiously  cautious  our- 
selves :  may  we  be  frightened  by  thy  threats,  and  enticed  by  thy 
sweetness,  and  be  willing  and  submissive  to  thee :  may  we  never 
desire  more  than  to  consecrate  ourselves  entirely  to  obey  thee, 
and  to  glorify  thy  name  tliroxigh  Jesus  Christ  our  Lord.—  Amen. 

'  See  Dissertation  xiv,  at  the  end  of  (his  Vol. 


CHAP.  IV.  25.  COMMENTARIES  ON  DANIEL.  273 

iLfCture  i^bjettttfti^. 

25.  That  they  shall    drive    thee  25.  Et  te  expellent  ab  hominibus, 

from  men,  and  thy  dwelling  shall  be  et  cum  bestiis  agrestibus  erit  habi- 

with  the  beasts  of  the  field,  and  they  tatio  tua :    et  herba  sicut  boves  te 

shall  make  thee  to  eat  grass  as  oxen,  pascent,  et  rore  coelorum  te  irriga- 

and  they  shall  wet  thee  with  the  dew  bunt :    et  septem    tempora    transi- 

of  heaven,  and  seven  times  shall  pass  bunt    super    te,    donee    cognoscas, 

over  thee,  till  thou  know  that  the  most  quod    dominator    sit     excelsus    in 

High  ruleth  in  the  kingdom  of  men,  regno  hominum,  et  cui  voluerit  det 

and  giveth  it  to  whomsoever  he  will,  illud. 

Daniel  proceeds  with  the  explanation  of  tlie  king's  dream, 
to  whom  the  last  verse  which  I  explained  yesterday  aiDplies. 
This  ought  to  be  exj^ressed,  because  this  message  was  sor- 
rowful and  bitter  for  the  king.  We  know  how  indignantly 
kings  are  usually  compelled  not  only  to  submit  to  orders, 
but  even  to  be  cited  before  God's  tribunal,  where  they 
must  be  overwhelmed  in  shame  and  disgrace.  For  we  know 
how  prosperity  intoxicates  the  plebeian  race.  What,  then, 
can  happen  to  kings  except  forgetfulness  of  the  condition  of 
our  nature  when  they  attempt  to  free  themselves  from  all 
inconvenience  and  trouble  ?  For  they  do  not  consider  them- 
selves subject  to  the  common  necessities  of  mankind.  As, 
therefore,  Nebuchadnezzar  could  scarcely  bear  this  message, 
here  the  Prophet  admonishes  him  in  a  few  words  concerning 
the  cutting  down  of  the  tree  as  the  figure  of  that  ruin  which 
hung  over  him.  He  now  follows  this  \\])  at  length,  when  he 
says,  They  shall  cast  thee  out  from  among  men,  and  thy  habi- 
tation shall  he  with  the  beasts  of  the  field.  When  Daniel  had 
previously  discoursed  upon  the  Four  Monarchies,  there  is  no 
doubt  about  the  king's  mind  being  at  first  exasperated  ;  but 
this  was  far  more  severe,  and  in  the  king's  opinion  far  less 
tolerable,  as  he  is  compared  to  wild  beasts,  and  cut  off  from 
the  number  of  mankind,  and  then  he  was  driven  into  the 
fields  and  woods  to  feed  with  the  wild  beasts.  If  Daniel  had 
only  said  the  king  was  to  be  despoiled  of  his  royal  dignity, 
he  would  have  been  greatly  offended  by  that  disgrace,  but 
when  he  was  subject  to  such  extreme  shame,  life  was,  doubt- 
less, inwardly  maddened  by  it.  But  God  still  restrained  his 
fury  lest  he  should  desire  to  be  revenged  upon  the  supposed 
injury  which  he  suffered.     For  wo  shall  afterwards  sec  from 

VOL.  I,  s 


274  COMMENTARIES  ON  DANIEL.  LECT,  XX. 

the  context  that  he  did  not  grow  wise  again.  Since,  there- 
fore, he  always  cherished  the  same  pride,  there  is  no  doubt 
of  his  cruelty,  for  these  two  vices  were  united  ;  but  the  Lord 
restrained  Iiis  madness,  and  spared  his  holy  Prophet.  Mean- 
while, the  constancy  of  God's  sei'vant  is  worthy  of  observa- 
tion, as  he  does  not  obliquely  hint  at  what  should  happen  to 
the  king,  but  relates  clearly  and  at  length  how  base  and 
disgraceful  a  condition  remained  for  him.  TJtey  shall  cast 
thee  out,  says  he,  from  among  men.  If  he  had  said,  thou 
shalt  be  as  it  were  one  of  the  common  herd,  and  shalt  not 
differ  from  the  very  dregs  of  the  people,  this  would  have 
been  very  severe.  But  when  the  king  is  ejected  from  the 
society  of  mankind,  so  that  not  a  single  corner  remains,  and 
he  is  not  allowed  to  spend  his  life  among  ox-herds  and  swine- 
herds, every  one  may  judge  for  himself  how  odious  this  would 
be  ;  nor  does  Daniel  here  hesitate  to  pronounce  such  a  judg- 
ment. 

The  following  clause  has  the  same  or  at  least  similar 
weight, — Thy  dwelling,  says  he,  shall  he  with  the  beasts  of  the 
field,  and  its  herb  shall  feed  thee.  Tlie  plural  number  is  used 
indefinitely  in  the  original ;  and  hence  it  may  be  properly 
translated,  "  Thou  shalt  feed  on  grass  ;  thou  shalt  be  watered 
by  the  dew  of  heaven ;  thy  dwelling  shall  be  with  wild  beasts." 
I  do  not  wish  to  philosophize  with  subtlety,  as  some  do,  who 
understand  angels.  I  confess  this  to  be  true  ;  but  the  Pro- 
phet simply  teaches  punishment  to  be  at  hand  for  the  king 
of  Babylon,  while  he  should  be  reduced  to  extreme  ignominy, 
and  differ  in  nothing  from  the  brutes.  This  liberty,  there- 
fore, as  I  have  said,  is  worthy  of  notice,  to  shew  us  how 
God's  servants,  who  have  to  discharge  the  duty  of  teaching, 
cannot  faithfully  act  their  part  unless  they  shut  their  eyes 
and  despise  all  worldly  grandeur.  Hence,  by  the  example 
of  the  king,  let  us  learn  our  duty,  and  not  be  stubborn  and 
perverse  when  God  threatens  us.  Although,  as  we  have  said, 
Nebuchadnezzar  did  not  grow  wise,  as  the  context  will  shew 
us,  yet  we  sfiall  see  how  he  bore  the  terrible  judgment  de- 
nounced against  him.  If,  therefore,  we,  who  are  but  as  refuse 
compared  to  him,  cannot  bear  God's  threats  when  they  are 
set  before  us,  he  will  be  our  witness  and  judge,  who,  though 


CHAP.  IV.  25.  COMMENTARIES  ON  DANIEL.  275 

possessed  of  such  mighty  power,  dared  nothing  against  the 
Prophet.  Now,  at  the  end  of  the  verse,  tlie  sentence  for- 
merly exphiined  is  repeated, —  Until  thou  dost  acknowledge, 
says  he,  how  great  a  Lord  there  is  in  the  kingdom  of  men, 
who  delivers  it  to  'whomsoever  he  luill.  This  passage  teaches 
us  again  how  difficult  it  is  for  us  to  attribute  supreme  power 
to  God.  In  our  language,  indeed,  we  are  gxeat  heralds  of 
God's  glory,  but  still  every  one  restricts  his  power,  either 
by  usurping  something  to  himself,  or  by  transferring  it  to 
some  one  else.  Esj)ecially  when  God  raises  us  to  any  de- 
gree of  dignity,  we  forget  ourselves  to  be  men,  and  snatch 
away  God's  honour  from  him,  and  desire  to  substitute  our- 
selves for  him.  This  disease  is  cured  with  difficulty,  and 
the  punishment  which  God  inflicted  on  the  king  of  Babylon 
is  an  example  to  us.  A  slight  chastisement  would  have 
been  sufficient  unless  this  madness  had  been  deeply  seated 
in  his  bowels  and  marrow,  since  men  claim  to  themselves 
the  peculiar  property  of  God.  Hence  they  Inive  need  of  a 
violent  medicine  to  learn  modestv  and  humilitv.  In  these 
days,  monarchs,  in  their  titles,  always  put  forward  them- 
selves as  kings,  generals,  and  counts,  by  the  grace  of  God  ; 
but  how  many  falsely  pretend  to  apply  God's  name  to  them- 
selves, for  the  purpose  of  securing  the  supreme  power !  For 
what  is  the  meaning  of  that  title  of  kings  and  princes — "  by 
the  grace  of  God?"  except  to  avoid  the  acknowledgment  of 
a  superior.  Meanwhile,  they  willingly  trample  upon  that 
God  with  whose  shield  they  protect  themselves, — so  far  are 
they  from  seriously  thinking  themselves  to  reign  by  his  per- 
mission !  It  is  mere  pretence,  therefore,  to  boast  that  they 
reign  through  God's  favour.  Since  this  is  so,  we  may  easily 
judge  how  proudly  profane  kings  despise  God,  even  though 
they  make  no  fallacious  use  of  his  name,  as  those  triflers  who 
openly  fawn  upon  him,  and  thus  profane  the  name  of  his 
grace  !     It  now  follows  : 

26.  And  whereas  they  command-  26.  Et   quod   dixerunt  de  relin- 

ed  to  leave  the  stump  of  the  tree  quenda    radice     stirpium     arboris, 

roots :  thy  kinj;,dom   shall  be  sure  regnum  tuum  tibi   stabit,    ex  quo 

unto  thee,  after  that  thou  shalt  have  cognoveris  quod  potcbtas  sit  cuilo- 

known  that  the  heavens  do  rule.  rum.' 

'  Or,  that  there  is  dominion  in  the  heavens. — Calvin. 


276  COMMENTARIES  ON  DANIEL.  LECT.  XX. 

Here  Daniel  closes  the  interpretation  of  the  dream,  and 
shews  how  God  did  not  treat  King  Nebuchadnezzar  so 
severely  by  not  giving  way  to  clemency.  He  mitigates,  in- 
deed, the  extreme  rigour  of  the  punishment,  to  induce  Nebu- 
chadnezzar to  call  upon  God  and  repent,  through  indulging 
the  hope  of  pardon,  as  a  clearer  exhortation  will  afterwards 
follow.  But  Daniel  now  prepares  him  for  penitence,  by 
saying  His  kingdom  should  stand.  For  God  might  cast  him 
out  from  intercourse  with  mankind,  and  thus  he  would 
always  remain  among  wild  beasts.  He  might  instantly 
remove  him  from  the  world  ;  but  this  is  a  mark  of  his  cle- 
mency, since  he  wished  to  restore  him,  not  to  a  merely 
moderate  station,  but  to  his  former  dignity,  as  if  it  had 
never  been  trenched  upon.  We  see,  therefore,  how  useful 
the  dream  was  to  King  Nebuchadnezzar,  so  long  as  he  did 
not  despise  the  Prophet's  holy  admonition,  through  ingrati- 
tude towards  God ;  because  Daniel  not  only  predicted  the 
slaughter  which  was  at  hand,  but  brought  at  the  same  time 
a  message  of  reconciliation.  God,  therefore,  had  instmcted 
the  king  to  some  purpose,  unless  he  had  been  unteachable 
and  perverse,  like  the  mnjority  of  mankind.  Besides,  we 
may  gather  from  this  the  general  doctrine  of  our  being  in- 
vited to  repentance  when  God  puts  an  end  to  his  chastise- 
ments ;  since  he  sets  before  us  a  taste  of  his  clemency  to 
induce  in  us  the  hojie  of  his  being  entreated,  if  w^e  only  fly 
to  him  heartily  and  sincerely.  We  must  notice  also  what 
Daniel  adds  in  the  second  part  of  the  verse, /rom  which  thou 
may  est  know  that  there  is  power  in  heaven  :  for  under  these 
words  the  promise  of  spiritual  grace  is  included.  Since  God 
will  not  only  punish  the  king  of  Babylon,  to  humble  him, 
but  will  work  in  him  and  change  his  mind,  as  he  afterwards 
fulfilled,  though  at  a  long  interval. 

From  which  thou  shalt  know,  then,  says  he,  that  power  is 
in  heaven.  I  have  stated  the  grace  of  the  S])irit  to  be  here 
promised,  as  we  know  how  badly  men  profit,  even  if  God 
repeats  his  stripes  an  hundredfold.  Such  is  the  hardness 
and  obstinacy  of  our  hearts — for  we  rather  grow  more  and 
more  obdurate,  while  God  calls  us  to  repentance.  And, 
doubtless,  Nebuchadnezzar  had  been  like  Pharaoh,   unless 


CilAP.  IV.  27.  COMMENTARIES  ON  DANIEL.  277 

God  had  humbled  him,  not  only  with  outward  penalties,  but 
had  added  also  the  inward  instinct  of  his  Spirit,  to  allow 
himself  to  be  instructed,  and  to  submit  himself  to  the  judg- 
ment and  power  of  heaven.  Daniel  means  this  when  he 
says,  Wherefore  thou  shalt  know;  for  Nebuchadnezzar  would 
never  have  acquired  this  knowledge  of  his  own  accord,  unless 
lie  had  been  touched  by  the  secret  movement  of  the  Spirit. 
He  adds.  That  there  is  poiuer  in  heaven;  meaning,  God 
governs  the  world  and  exercises  supreme  power  ;  for  he  here 
contrasts  heaven  with  earth,  meaning  all  mankind.  For  if 
kings  see  all  things  tranquil  around  them,  and  if  no  one 
causes  them  terror,  they  think  themselves  beyond  all  chance 
of  danger,  as  they  say  ;  and  through  being  desirous  of  cer- 
tainty in  their  station,  they  look  round  on  all  sides,  but 
never  raise  their  eyes  upwards  to  heaven,  as  if  God  did  not 
concern  himself  to  behold  the  kingdoms  of  the  earth,  and  to 
set  up  whom  he  would,  and  to  prostrate  all  the  proud.  The 
princes  of  this  world  never  consider  their  power  to  be  from 
heaven,  as  if  this  were  entirely  out  of  God's  hands ;  but,  as 
I  have  said,  they  look  right  and  left,  before  and  behind. 
This  is  the  reason  why  Daniel  said.  Power  is  from  heaven. 
There  is  a  contrast  then  between  God  and  all  mankind,  as  if 
he  had  said,  Thou  shalt  know  God  reigns — as  we  have  for- 
merly seen.     It  follows : 

27.  Wherefore,  O  king,  let  my         27.    Propterea,    rex,    consilium 

counsel  be  acceptable  unto  thee,  and  nieum  placeat  apud  te,'  et  peccata 

break  off  thy  sins  by  righteousness,  tua  ^  justitia  redimas,^  et  iniquita- 

and    thine    iniquities    by    shewing  tem  tuam  in  misericordia  erga  pau- 

niercy  to  the  poor ;  if  it  may  be  a  peres :    ecce   erit  prolongatio   paci 

lengthening  of  thy  tranquillity.  tuse.* 

Since  interpreters  do  not  agree  about  the  sense  of  these 
words,  and  as  the  doctrine  to  be  derived  from  them  depends 
partly  upon  that,  we  must  remark,  in  the  first  place,  that 
"•^S/b'  ''^sleki,  means  "  my  counsel."     Some  translate  it  "  my 

^  "IQK^,  shepher,  signifies  to  be  beautiful ;  but  it  is  metaphorically  trans- 
ferred to  approbation  or  complacency,  as  the  phrase  is,  ''therefore  my 
counsel  shall  please  thee." — Calvin. 

2  Or,  "that"  for  1,  van,  may  be  used  in  this  way. — Calvin. 

8  So  it  is  usually  translated :  we  shall  discuss  the  word  by  and  bye. — 
Calvin. 

*  The  Greeks  translate — if  by  chance— or  a  medicine  for  their  error. — 
Calvin. 


278  COMMENTARIES  ON  DANIEL.  LECT.  XX. 

king/'  and  both  words  are  derived  from  the  same  root  "IT*^, 
melek,  signifying  "  to  reign  ;"  but  it  also  signifies  "  counsel." 
There  is  no  doubt  tliat  this  ijassage  ought  to  be  explained 
thus  : — May  my  counsel  therefore  please  thee,  and  mayest  thou 
redeem  thy  sins.  The  word  p)1^,  peruk,  is  here  translated 
"  to  redeem  ;"  it  often  signifies  "  to  break  off/'  or  "  separate," 
or  "  abolish."  In  this  passage  it  may  conveniently  be  trans- 
lated, "  separate  or  break  off  thy  sins"  by  pity  and  humanity; 
as  if  he  had  said,  Thus  thou  shalt  make  an  end  of  sin,  and 
enter  upon  a  new  course,  and  thus  thy  cruelty  may  be 
changed  into  clemency,  and  thy  tyrannical  violence  into  pity. 
But  this  is  not  of  much  consequence.  The  verb  often  signi- 
fies to  free  and  to  preserve  ;  the  context  does  not  admit  the 
sense  of  preserving,  and  it  would  be  harsh  to  say,  Free  thy 
sins  by  thy  righteousness.  Hence  I  readily  embrace  the 
sense  of  Daniel  exhorting  the  king  of  Babylon  to  a  change 
of  life,  so  as  to  break  off  his  sins  in  which  he  had  too  long 
indulged.  With  respect  to  the  clause  at  the  end  of  the  verse, 
behold  there  shall  be  a  cure  for  thine  error,  as  I  have  men- 
tioned, the  Greeks  translate,  "  if  by  chance  there  should  be 
a  cure ;"  but  the  other  sense  seems  to  suit  better ;  as  if  he 
had  said,  "  this  is  the  proper  and  genuine  medicine,"  some 
translate,  "  a  promulgation,"  since  HIX,  arek,  signifies  "  to 
produce  ;"  and  at  the  same  time  they  change  the  significa- 
tion of  the  other  noun,  for  they  say,  "there  shall  be  a  pro- 
longation to  thy  peace  or  quiet."  That  sense  would  be 
tolerable,  but  the  other  suits  better  with  the  grammatical 
construction  ;  besides,  the  more  received  sense  is,  this  medi- 
cine may  be  suitable  to  the  err^or.  A  different  sense  may  be 
elicited  without  changing  tlic  words  at  all ;  there  shall  be  a 
medicine  for  thine  errors;  meaning,  thou  mayest  learn  to 
cure  thine  errors.     For  lenotli  of  indulo-ence  increases  the 

o  D 

evil,  as  we  have  sufficiently  noticed.  Hence  this  last  part  of 
the  verse  may  be  taken,  and  thus  Daniel  may  proceed  with 
his  exhortation  ;  as  if  he  had  said, — it  is  time  to  cease  from 
thine  errors,  for  hitherto  thou  hast  deprived  thyself  of  all 
thy  senses  by  giving  unbridled  license  to  thy  lusts.  If,  there- 
fore, there  is  any  moderation  in  thine  ignorance,  thou  mayest 
open  thine  eyes  and  understand  at  length  how  to  repent. 


CHAP.  IV.  27.  COMMENTARIES  ON  DANIEL.  279 

I  now  return  to  the  substance  of  the  teaching.  May  my 
counsel  please  thee  !  says  he.  Here  Daniel  treats  the  pro- 
fane king-  more  indulgently  than  if  he  had  addressed  his  own 
nation  ;  for  he  used  the  prophetic  office.  But  because  he 
knew  the  king  did  not  hold  the  first  rudiments  of  piety, 
he  here  undertakes  only  the  office  of  a  counsellor,  since 
he  was  not  an  ordinary  teacher.  As  to  Nebuchadnezzar 
sending  for  him,  this  was  not  a  daily  thing,  nor  did  lie  do 
this,  because  he  wished  to  submit  to  his  doctrine.  Daniel 
therefore  remembers  the  kind  of  person  with  whom  he  was 
treating,  when  he  tempers  liis  words  and  says,  may  my 
counsel  he  acceptable  to  thee!  He  afterwards  explains  his 
counsel  in  a  few  words, — Break  away,  says  he,  thy  sins — or 
cast  them  away — by  righteousness,  and  thy  iniquities  by  inty 
to  the  poor.  There  is  no  doubt  that  Daniel  wished  to  exhort 
the  king  to  repentance ;  but  he  touched  on  only  one  kind, 
which  we  know  was  very  customary  with  the  Prophets.  For 
when  they  recall  the  people  to  obedience  by  repentance,  they 
do  not  always  explain  it  fully,  nor  define  it  generally,  but 
touch  upon  it  by  a  figure  of  speech,  and  treat  only  of  the 
outward  duties  of  penitence.  Daniel  now  follows  this  custom. 
If  inquiry  is  made  concerning  the  nature  of  repentance,  it  is 
the  conversion  of  man  towards  God,  from  whom  he  had  been 
alienated.  Is  this  conversion  then  only  in  the  hands,  and 
feet,  and  tongue  ?  Does  it  not  rather  begin  in  the  mind  and 
the  heart,  and  then  pass  on  to  outward  works  ?  Hence  true 
penitence  has  its  source  in  the  mind  of  men,  so  that  he  who 
wished  to  be  wise  must  set  aside  his  own  prudence,  and  put 
away  his  foolish  confidence  in  his  own  reason.  Then  he  must 
subdue  his  own  depraved  affections  and  submit  them  to  God, 
and  thus  his  outward  life  will  follow  the  inward  spirit.  Be- 
sides this,  works  are  the  only  testimonies  to  real  repentance  ; 
for  it  is  a  thing  too  excellent  to  alloAv  its  root  to  appear  to 
human  observation.  By  our  fruits  therefore  we  must  testify 
our  repentance.  But  because  the  duties  of  the  second  table, 
in  some  sense,  open  the  mind  of  man  ;  hence  the  Prophets 
in  requiring  repentance,  only  set  before  us  the  duties  of 
charity,  as  Daniel  says.  Redeem,  therefore,  thy  sins,  says 
he,  or  break  away,  or  cast  them  away — but  how  ?  namely, 


280  COMMENTARIES  ON  DANIEL.  LECT.  XX. 

bj  righteousness.  Without  doubt  the  word  "justice  "  means 
here  the  same  as  ''grace"  or  "pity."  But  those  who  here 
transfer  "  grace  "  to  "  faith,"  twist  the  Prophet's  words  too 
violently  ;  for  we  know  of  nothing  more  frequent  among  the 
Hebrews  than  to  repeat  one  and  the  same  thing  under  two 
forms  of  speech.  As,  therefore,  Daniel  here  uses  sins  and 
iniquities  in  the  same  sense,  we  conclude  justice  and  pity 
ought  not  to  be  separated,  while  the  second  word  expresses 
more  fully  the  sense  of  justice.  For  when  men  see  their  life 
must  be  changed,  they  feign  for  themselves  many  acts  of 
obedience  wliicli  scarcely  deserve  the  name.  They  have  no 
regard  for  what  pleases  God,  nor  for  what  he  commands  in 
his  word  ;  but  just  as  they  approve  of  one  part  or  another, 
they  thrust  themselves  rashly  upon  God,  as  we  see  in  the 
Papacy.  For  what  is  a  holy  and  religious  life  with  them  ? 
To  run  about  here  and  there  ;  to  undertake  pilgrimages  im- 
posed by  vows  ;  to  set  up  a  statue  ;  to  found  masses,  as  they 
call  it  ;  to  fast  on  certain  days ;  and  to  lay  stress  on  trifles 
about  which  God  has  never  said  a  single  word.  As,  there- 
fore, men  err  so  grossly  in  the  knowledge  of  true  righteous- 
ness, the  Prophet  here  adds  the  word  "  pity "  by  way  of 
explanation  ;  as  if  he  had  said,  Do  not  think  to  appease  God 
by  outward  pomps,  which  delight  mankind  because  they  are 
carnal  and  devoted  to  earthly  things,  and  fashion  for  them- 
selves a  depraved  idea  of  God  according  to  their  own  imagi- 
nation ;  let  not  then  this  vanity  deceive  you  ;  but  learn  how 
true  justice  consists  in  pity  towards  the  poor.  In  this  second 
clause,  then,  only  a  part  of  the  idea  is  expressed,  since  true 
justice  is  not  restricted  simply  to  the  meaning  of  the  word, 
but  embraces  all  the  duties  of  charity.  Hence  we  ought  to 
deal  faithfully  with  mankind,  and  not  to  deceive  either  rich 
or  poor,  nor  to  oppress  any  one,  but  to  render  every  one  his 
own.  But  this  manner  of  speaking  ought  to  be  familiar  to 
us,  if  we  are  but  moderately  versed  in  the  prophetic  writings. 
The  meaning  of  the  phrase  is  this  : — Daniel  washed  to 
shew  the  king  of  Babylon  the  duty  of  living  justly,  and  cul- 
tivating faith  and  integrity  before  men,  without  forgetting 
the  former  table  of  the  law.  For  the  worship  of  God  is  more 
precious  than  all  the  righteousness   which  men  cultivate 


CHAP.  IV.  27.  COMMENTARIES  ON  DANIEL.  281 

among  themselves.     But  true  justice  is  known  by  its  outward 
proofs,  as  I  have  said.     But  he  treats  here  the  second  table 
rather  than  the  first :  for,  while  hypocrites  pretend  to  wor- 
sliip  God  by  many  ceremonies,  they  allow  themselves  to 
commit  all  kinds  of  cruelty,  rapine,  and  fraud,  without  obey- 
ing any  law  of  correct  living  with  their  neighbours.     Because 
hypocrites    cover  their   malice  by  this   frivolous   pretence, 
God  sets   before  them  a  true  test  to  recall  them   to  the 
duties  of  charity.     This,  then,  is  the  meaning  of  the  verse 
from  which  we  have  elicited  a  double  sense.     If  we  retain 
the  future  time,  behold,  there  shall  be  a  medicine!  it  will  be 
a  confirmation  of  the  former  doctrine  ;  as  if  he  had  said. 
We  must  not  travel  the  long  and  oblique  circuits — there  is 
this  single  remedy :  or,  if  we  are  better  pleased  with  the 
word  of  exhortation,  the  context  will  be  suitable  ;  ma^'^  there 
be  a  medicine  for  thine  errors  !     Mayest  thou  not  indulge 
thyself  hereafter  as  thou  hast  hitherto  done,  but  thou  must 
open  thine  eyes  and  perceive  how  miserably  and  wickedly 
thou  hast  lived,  and  so  desire  to  heal  thine  errors.     As  the 
Papists  have  abused  this  passage,  to  shew  God  to  be  ap- 
peased by  satisfactions,  it  is  too  frivolous  and  ridiculous  to 
refute  their  doctrine ;  for  when  they  speak  of  satisfactions, 
tliey  mean  works  of  supererogation.     If  any  one  could  fulfil 
God's  law  completely,  yet  he  could  not  satisfy  for  his  sins. 
The  Papists  are  compelled  to  confess  this ;  what  then  re- 
mains ? — The  offering  to  God  more  than  he  demands,  which 
they  call  works  not  required !     But  Daniel  does  not  here 
exact  of  King  Nebuchadnezzar  any  work  of  supererogation  ; 
he  exacts  justice,  and  afterwards  shews  how  a  man's  life 
cannot  be  justly  spent  unless  humanity  prevails  and  flourishes 
among  men,  and  especially  when  we  are  merciful  to  the  poor. 
Truly  there  is  no  supererogation  here  !      To  what  end  then 
serves  the  law  ?     Surely  this  has  no  reference  to  satisfactions, 
according  to  the  ridiculous  and  foolish  notions  of  the  Papists! 
But  if  we  grant  them  this  point,  still  it  does  not  follow  that 
their  sins  are  redeemed  before  God,  as  if  works  compensated 
either  their  fault  or  penalty,  as  they  assert ;  for  they  confess 
their  fault  not  to  be  redeemed  by  satisfactions — this  is  one 
point  gained — and  then  as  to  the  penalty,  they  say  it  is  re- 


282  COMMENTARIES  ON  DANIEL.  LECT.  XX. 

deemed  ;  but  we  must  see  whether  this  agrees  with  the  Pro- 
phet's intention. 

I  will  not  contend  about  a  word  ;  I  will  allow  it  to  mean 
"  to  redeem" — Thou  mayest  redeem  thy  sins  ;  but  we  must 
ascertain,  \vhether  this  redemption  is  in  the  judgment  of  God 
or  of  man  ?  Clearly  enough,  Daniel  here  regards  the  con- 
duct of  Nebuchadnezzar  as  unjust  and  inhuman,  in  harassing 
his  subjects,  and  in  proudly  despising  the  poor  and  miserable. 
Since,  therefore,  he  had  so  given  himself  up  to  all  iniquity, 
Daniel  shews  the  remedy ;  and  if  this  remedy  is  treated  as 
a  redemption  or  liberation,  there  is  notliing  absurd  in  saying, 
we  redeem  our  sins  before  men  while  we  satisfy  them.  I 
redeem  my  sins  before  my  neighbour,  if  after  I  have  injured 
him,  I  desire  to  become  reconciled  to  him,  I  acknowledge 
my  sins  and  seek  for  pardon.  If,  therefore,  I  have  injured 
his  fortunes,  I  restore  what  I  have  unjustly  taken,  and  thus 
redeem  my  trtinsgression.  But  this  does  assist  us  in  ex- 
piating sin  before  God,  as  if  the  beneficence  which  I  put  in 
practice  was  any  kind  of  expiation.  We  see,  therefore,  the 
Papists  to  be  foolish  and  silly  when  they  wrest  the  Prophet's 
words  to  themselves.  We  may  now  inquire  in  the  last  place, 
to  what  purpose  Daniel  exhorted  King  Nebuchadnezzar  to 
break  away  from  or  redeem  his  sins  ?  Now  this  was  either 
a  matter  of  no  consequence — which  would  be  absurd — or  it 
was  a  heavenly  decree,  as  the  king's  dream  was  a  promulga- 
tion of  the  edict,  as  we  have  formerly  seen.  But  this  was 
determined  before  God,  and  could  not  be  changed  in  any 
way ;  it  was  therefore  superfluous  to  wish  to  redeem  sins. 
If  we  follow  a  diiferent  explanation,  no  difficulty  will  remain  ; 
but  even  if  w^e  allow  the  Prophet  to  be  here  discoursing  of 
the  redemption  of  sins,  yet  the  exhortation  is  not  without 
its  use. 

In  whatever  way  Nebuchadnezzar  ought  to  prepare  to  bear 
God's  chastisement,  yet  this  would  prove  most  useful  to  him, 
to  acknowledge  God  to  be  merciful.  And  vet  the  time  misht 
be  contracted,  during  which  his  obstinate  wickedness  should 
extend  ;  not  as  if  God  changed  his  decree,  but  because  he 
always  warns  by  threatening,  for  the  purpose  of  treating  men 
more  kindly,  and  tempering  vigour  with   his  wrath,  as  is 


CHAP.  IV.  2  7.  COMMENTARIES  ON  DANIEL.  283 

evident  from  many  other  examples.  This  would  not  have 
been  without  its  use  to  a  teachable  disposition,  nor  yet  with- 
out fruit,  wlien  Daniel  exhorted  King  Nebuchadnezzar  to  re- 
deem his  sins,  because  he  might  obtain  some  pardon,  even  if 
he  had  paid  the  penalty,  since  not  even  a  single  day  had 
been  allowed  out  of  the  seven  years.  Yet  this  was  a  great 
progress,  if  the  king  had  at  last  humbled  himself  before  God, 
so  as  to  be  in  a  fit  state  for  receiving  the  pardon  which  had 
been  promised.  For  as  a  certain  time  had  been  fixed  be- 
forehand^ or  at  least  shewn  by  the  Piophet,  hence  it  would 
have  profited  the  king,  if  through  wishing  to  appease  his 
judge  he  had  prepared  his  mind  for  obtaining  pardon.  This 
doctrine  was  therefore  in  every  way  useful,  because  the  same 
reason  avails  with  us.  We  ought  always  to  be  prepared  to 
suffer  God's  chastisements ;  yet  it  is  no  slight  or  common 
alleviation  of  our  sufferings,  when  we  so  submit  ourselves  to 
God,  as  to  be  persuaded  of  his  desire  to  be  pi'opitious  to  us, 
when  he  sees  us  dissatisfied  with  ourselves,  and  heartily  de- 
testing our  transgressions. 

PRAYER. 

Grant,  Almighty  God,  that  we  may  learn  to  bear  patiently  all  ad- 
verse misfortunes,  and  know  that  thou  exercisest  towards  us  the 
duties  of  a  judge,  as  often  as  we  are  afflicted  in  this  world.  Thus 
may  we  prevent  thy  wrath,  and  so  condemn  ourselves  Avith  true 
humility,  that  trusting  in  thy  pity  we  may  always  flee  to  thee, 
relying  upon  the  mediation  of  thy  only-begotten  Son,  which  thou 
hast  provided  for  us.  Grant,  also,  that  we  may  beg  pardon  of 
thee,  and  resolve  upon  a  true  repentance,  not  with  vain  and  use- 
less fictions,  but  by  true  and  serious  proofs,  cultivating  true 
charity  and  faith  among  ourselves,  and  testifying  in  this  way  our 
fear  of  thy  name,  that  thou  mayest  be  truly  glorified  in  us  by 
the  same  our  Lord. — Amen. 


28.  All  this  came  upon  the  king        28.  Hoc  totum  impletum  fuit,  vel, 
Nebuchadnezzar.  incidit,  super  Nebuchadnezer  regem 

29.  At  the  end  of  twelve  months        29.  In  fine  mensium   duodecim,^ 

'  That  is,  after  twelve  months.  —  Calvin. 


284  COMMENTARIES  ON  DANIEL.  LECT.  XXI. 

he  walked  in  the  palace  of  the  king-  in  palatio  regni,  quod  est  in  Baby- 

dom  of  Babylon.  lone,  deambulabat. 

.SO.  The  king  spake,  and  said.  Is        30.  Loquutus  est  rex  et  dixit,  An 

not  this  great  Babylon,  that  I  have  non  hsec  est  Babylon  magna,  quam 

built  for  the  house  of  the  kingdom,  ego  a^dificavi  in  donnim   regni,'  in 

by  the  might  of  my  power,  and  for  robore  fortitudinis  mere,  et  in  pre- 

the  honour  of  my  majesty  ?  tium,  vel,  exccUentiam,  decoris  mei  ? 

31.  While  the  word  was  in  the        31.  Adhuc  sernio  cru<  in  ore  regis,^ 
king's  mouth,  there  fell  a  voice  from  vox  e  coelis  cecidit,  Tibi  dicunt,  rex 
heaven,  saying,  O  king  Nebuchad-  Nebuchadnezer,  regnum  tuum   mi- 
nezzar,  to  thee  it  is  spoken ;  The  gravit,  vel,  discessit,  abs  te. 
kingdom  is  departed  from  thee : 

32.  And  they  shall  drive  thee  from  32.  Et  ex  hominibus  te  ejicient, 
men,  and  thy  dwelling  shall  be  with  et  cum  bestia  agri  habitatio  tua : 
the  beasts  of  the  field :  they  shall  herbam  sicuti  boves  gustare  te  faci- 
make  thee  to  eat  grass  as  oxen,  and  ent  :^  et  scptem  tempora  transibunt 
seven  times  shall  pass  over  thee,  un-  super  te,  donee  cognoscas  quod  do- 
til  thou  know  that  the  most  High  minator  sit  excelsus  in  regno  homi- 
ruleth  in  the  kingdom  of  men,  and  num,  et  cui  voluerit  det  illud. 
giveth  it  to  whomsoever  he  will. 

After  Nebuchadnezzar  has  related  Daniel  to  be  a  lierald 
of  God's  approaching  judgment,  lie  now  shews  how  God 
executed  tlie  judgment  wliich  the  Prophet  had  announced. 
But  he  speaks  in  the  third  person,  according  to  what  we 
know  to  be  a  common  practice  witli  both  the  Hebrews  and 
Chaldees.  Thus  Daniel  does  not  relate  the  exact  words  of 
the  king,  but  only  their  substance.  Hence  he  first  intro- 
duces the  king  as  the  speaker,  and  then  he  sj)eaks  himself 
in  his  own  person.  There  is  no  reason  why  this  variety  sliould 
occasion  us  any  trouble,  since  it  does  not  obscure  the  sense. 
In  the  first  verse,  Nebuchadnezzar  shews  the  dream  wliicli 
Daniel  had  explained  not  to  have  been  in  vain.  Thus  the 
miracle  shews  itself  to  be  from  heaven,  by  its  efiects  ;  be- 
cause dreams  vanish  away,  as  we  know  well  enough.  But 
since  God  fulfilled,  at  his  own  time,  what  he  had  shewn  to 
the  king  of  Babylon  by  his  dream,  it  is  clear  there  was 
nothing  alarming  in  the  dream,  but  a  sure  revelation  of  the 
future  punishment  which  fell  upon  the  king.  Its  modera- 
tion is  also  expressed.  Daniel  says,  when  a  year  had  passed 
away,  and  the  king  was  walking  in  his  own  palace,  and 
boasting  in  h4s  greatness,  at  that  moment  a  voice  came  down 
from  heaven,  and  repeated  what  he  had  already  heard  in 

*  That  is,  that  it  may  be  a  royal  seat. — Calvin. 

'  That  is,  when  the  speech  was  in  the  king's  mouth. — Calvin. 

^  Or,  the  grass  shall  feed  thee  as  it  does  oxen.— Calvin. 


CHAP.  IV.  28-82.         COMMENTARIES  ON  DANIEL.  285 

the  dream.  He  afterwards  relates  liow  he  had  been  expelled 
from  human  society,  and  dwelt  for  a  long  time  among  the 
brutes,  so  as  to.diifer  from  them  in  nothing.  As  to  the  use  of 
woi'ds,  since  "1 /H^,  mehelek,  occurs  here,  some  think  that  he 
walked  upon  the  roof  of  his  palace,  whence  he  could  behold 
all  parts  of  the  city.  The  inhabitants  of  the  east  are  well 
known  to  use  the  roofs  of  their  houses  in  this  way ;  but  I  do 
not  interpret  the  phrase  with  such  subtlety,  since  the  Pro- 
.phet  seems  to  wish  nothing  else  than  to  shew  how  the  king- 
enjoyed  his  own  ease,  luxury,  and  magnificence.  There  is 
nothing  obscure  in  the  rest  of  the  language. 

I  now  approach  the  matter  before  us.  Some  think  Ne- 
buchadnezzar to  have  been  touched  with  penitence  when  in- 
structed by  God's  anger,  and  thus  the  time  of  his  punish- 
ment was  put  off.  This  does  not  seem  to  me  probable,  and 
I  rather  incline  to  a  different  opinion,  as  God  withdrew 
his  hand  till  the  end  of  the  year,  and  thus  the  king's  pride 
was  the  less  excusable.  The  Prophet's  voice  ought  to  have 
frightened  him,  just  as  if  God  had  thundered  and  lightened 
from  heaven.  He  now  appears  to  have  been  always  like  him- 
self I  indeed  do  not  deny  that  he  might  be  frightened  by 
the  first  message,  but  I  leave  it  doubtful.  Whichever  way 
it  is,  I  do  not  tliink  God  spared  him  for  a  time,  because  he 
gave  some  signs  of  repentance.  I  confess  he  sometimes  in- 
dulges the  reprobate,  if  he  sees  them  humbled.  An  example 
of  this,  sufficiently  remarkable,  is  displayed  in  King  Ahab. 
(1  Kings  xxi.  29.)  He  did  not  cordially  repent,  but  God 
wished  to  shew  how  much  he  was  pleased  with  his  penitence, 
by  pardoning  a  king  impious  and  obstinate  in  his  wicked- 
ness. The  same  might  be  said  of  Nebuchadnezzar,  if  Scrip- 
ture had  said  so  ;  but  as  far  as  we  can  gather  from  these 
words  of  the  Prophet,  Nebuchadnezzar  became  prouder  and 
prouder,  until  his  sloth  arrived  at  its  height.  The  king  con- 
tinued to  grow  proud  after  God  had  threatened  him  so,  and 
this  was  quite  intolerable.  Hence  his  remarkable  stupidity, 
since  he  would  have  been  equally  careless  had  he  lived  an 
hundred  years  after  he  heard  that  threat !  Finally,  I  think 
although  Nebuchadnezzar  perceived  some  dreadful  and  hor- 
rible punishment  to  be  at  hand,  yet,  while  frightened  for  the 


286  COMMENTARIES  ON  DANIEL.  LECT.  XXI. 

time,  lie  did  not  lay  aside  his  pride  and  haughtiness  of  mind. 
Meanwhile,  he  might  tliink  this  prediction  to  be  in  vain;  and 
what  he  had  heard  probably  escaped  from  his  mind  for  a 
long  time,  because  he  thought  he  had  escaped  ;  just  as  the 
impious  usually  abuse  God's  forbearance,  and  thus  heap  up 
for  themselves  a  treasure  of  severer  vengeance,  as  Paul  says. 
(Rom.  ii.  5.)  Hence  he  derided  this  prophecy,  and  hardened 
himself  more  and  more.  Whatever  sense  we  attach  to  it, 
nothing  else  can  be  collected  from  the  Prophet's  context,, 
than  the  neglect  of  the  Prophet's  warning,  and  the  oracle 
rendered  nugatorv  bv  which  Nebuchadnezzar  had  been  called 
to  repentance.  If  he  had  possessed  the  smallest  particle  of 
soundness  of  mind,  he  ought  to  Hce  to  the  pity  of  Grod,  and 
to  consider  the  ways  in  which  he  had  provoked  his  anger, 
and  also  to  devote  himself  entirely  to  the  duties  of  charity. 
As  he  had  exercised  a  severe  tyranny  towards  all  men,  so  he 
ought  to  study  benevolence  ;  yet  when  the  Prophet  exhorted 
him,  he  did  not  act  thus,  but  uttered  vain  boastings,  which 
shew  his  mind  to  have  been  swollen  with  pride  and  contempt 
for  God.  As  to  the  space  of  time  here  denoted,  it  shews  how 
God  suspended  his  judgments,  if  perchance  those  who  are 
utterly  deplorable  should  be  reclaimed  ;  but  the  reprobate 
abuse  God's  humanity  and  indulgence,  as  they  make  this  an 
occasion  of  hardening  tlieir  minds,  while  they  suppose  God 
to  cease  from  his  office  of  judge,  through  his  putting  it  off 
for  a  time.  At  the  end,  then,  of  twelve  months,  the  king  was 
walking  in  his  'palace  ;  he  spoke,  and  said.  This  doubling  of 
the  phrase  shews  us  how  the  king  uttered  the  feelings  of 
premeditated  pride.  The  Prophet  might  have  said  more 
simply,  The  king  says, — but  he  says,  he  spoke,  and  said.  I 
know  how  customary  it  is  with  both  the  Hebrews  and  Chal- 
dees  to  unite  these  words  together  ;  but  I  think  the  repeti- 
tion emphatic  in  this  place,  since  the  king  then  uttered  what 
he  had  long  ago  conceived  and  concealed  in  his  mind  ;  Is  not 
this  great  Babylon,  luhich  I  have  hvAlt  for  a  royal  palace,  and 
that  too  in  the  nnghtiness  of  my  valour ;  as  I  have  built  it  in 
the  splendour  of  my  excellency  ?  In  these  words  we  do  not 
see  any  open  blasphemy  which  could  be  very  offensive  to 
God,  but  we  must  consider  the  king  by  this  language  to 


CHAP.  IV.  28-32.       COMMENTARIES  ON  DANIEL.  287 

claim  to  himself  supreme  power,  as  if  he  were  Grod  !  We 
may  gather  this  from  the  verse,  '"'  Is  not  tliis  great  Babylon  ?" 
says  he.  He  boasts  in  the  magnitude  of  his  city,  as  if  he 
wished  to  raise  it  giant-like  to  heaven  ;  which  1,  says  he — 
using  the  pronoun  with  great  emphasis — which  I  have  built, 
and  that  too  in  the  greatneas  of  iny  valour.  We  see  tliat  by 
claiming  all  things  as  his  own,  he  robs  God  of  all  honour. 

Before  I  proceed  further,  we  must  see  why  he  asserts  Ba- 
bylon to  have  been  founded  by  himself  All  historians  agree 
in  the  account  of  the  city  being  built  by  Semiramis.  A  long 
time  after  this  event,  Nebuchadnezzar  prochxims  his  o\^ll 
praises  in  building  the  city.  The  solution  is  easy  enougli. 
AVe  know  how  earthly  kings  desire,  by  all  means  in  their 
power,  to  bury  the  glory  of  others,  with  tlie  view  of  exalting 
themselves  and  acquiring  a  perpetual  reputation.  Especially 
when  they  change  anything  in  their  edifices,  whether  palaces 
or  cities,  they  wish  to  seem  the  first  founders,  and  so  to  ex- 
tinguish the  memory  of  those  by  whom  the  foundations  were 
really  laid.  We  must  believe,  then,  Babylon  to  have  been 
adorned  by  King  Nebuchadnezzar,  and  so  he  transfers  to 
himself  the  entire  glory,  wliile  the  greater  part  ought  to  be 
attributed  to  Semiramis  or  Ninus.  Hence  this  is  the  way 
in  which  tyrants  speak,  as  all  usurpers  and  tyrants  do,  when 
they  draw  towards  themselves  the  praises  which  belong  to 
others.  /,  therefore,  says  he,  have  built  it,  by  the  strength  of 
my  hand.  Now  it  is  easy  to  see  what  had  displeased  God  in 
this  boasting  of  the  king  of  Babylon,  namely,  his  sacri- 
legious audacity  in  asserting  the  city  to  have  been  built  by 
his  own  mightiness.  But  God  shews  this  praise  to  be  peculiar 
to  himself  and  deservedly  due  to  him.  Unless  God  builds 
the  city,  the  watchman  watches  but  in  vain.  (Psalm  cxxvii. 
1.)  Although  men  labour  earnestly  in  founding  cities,  yet 
they  never  profit  unless  God  himself  preside  over  the  work. 
As  Nebuchadnezzar  here  extols  himself  and  opposes  the 
strength  of  his  fortitude  to  God  and  his  grace,  this  boasting 
was  by  no  means  to  be  endured.  Hence  it  happened  that 
God  was  so  very  angry  with  him.  And  thus  we  perceive 
how  this  example  proves  to  us  what  Scripture  alwa}^ 
inculcates, — God's  resistance  of  the    proud,  his  humbling 


288  COMMENTARIES  ON  DANIEL.  LECT.XXI. 

their  superciliousness,  and  lils  detestation  of  their  arrogance. 
(Psalm  xviii.  27.)  Thus  God  everywhere  announces  himself 
as  the  enemy  of  the  proud,  and  he  confirms  it  by  the  present 
example,  as  if  he  set  before  us  in  a  mirror  the  reflection  of 
his  own  judgment.  (James  iv.  6 ;  I  Peter  v.  5.)  This  is 
one  point.  The  reason  also  must  be  noticed  why  God  de- 
clares war  on  all  the  proud,  because  we  cannot  set  ourselves 
up  even  a  little,  without  declaring  war  on  God  ;  for  power 
and  energy  spring  from  him.  Our  life  is  in  his  hands  ;  we 
are  nothing  and  can  do  nothing  except  through  him.  What- 
ever, then,  any  one  assumes  to  himself  he  detracts  from  God. 
No  wonder  then  if  God  testifies  his  dislike  of  the  haughty 
superciliousness  of  men,  since  they  purposely  weary  him 
when  they  usurp  anything  as  their  own.  Cities,  indeed,  are 
truly  built  by  the  industry  of  men,  and  kings  are  worthy  of 
praise  who  either  build  cities  or  adorn  them,  so  long  as  they 
allow  God's  praise  to  be  inviolate.  But  when  men  exalt 
themselves  and  wish  to  render  their  own  fortitude  conspicu- 
ous, they  bury  as  far  as  they  can  the  blessing  of  God.  Hence 
it  is  necessary  for  their  impious  rashness  to  be  judged  by 
God,  as  we  have  already  said.  The  king  also  confesses  his 
vanity  when  he  says,  I  have  built  it  for  a  royal  palace,  and 
for  the  excellency  of  my  splendour.  By  these  words  he  does 
not  dissemble  how  completely  he  looked  at  his  own  glory  in 
all  those  buildings  by  which  he  hoped  to  hand  down  his 
name  to  posterity.  Hence,  on  the  whole,  he  wishes  to  be 
celebrated  in  the  world,  both  during  his  life  and  after  his 
death,  so  that  God  may  be  nothing  in  comparison  with  him- 
self, as  I  have  already  shewn  how  all  the  proud  strive  to 
substitute  themselves  in  the  place  of  God. 

It  now  follows, —  While  the  speech  luas  in  the  mouth  of  the 
king,  a  voice  descended  from  heaven — They  say  unto  thee,  0 
King  Nebuchadnezzar,  thy  kingdom  has  departed  from  thee! 
God  does  not  now  admonish  the  king  of  Babylon  by  either 
the  mouth  of  a  Prophet  or  a  dream  by  night ;  but  he  sends 
forth  his  own  voice  from  heaven  ;  and  as  if  he  had  not  tamed 
down  the  pride  by  which  the  king  was  puffed  uf>,  a  voice 
is  now  heard  from  heaven  which  inspires  greater  terror  than 
either  the  Prophet's  oracle  or  interpretation.     Thus  God  is 


CHAP.  IV.  28-32.         COMMENTARIES  ON  DANIEL.  289 

ill  the  habit  of  dealing  with  the  hardened  and  impenitent, 
since  he  causes  his  own  jDrophets  to  denounce  the  penalty 
which  hangs  over  them.  Besides,  when  he  sees  them  un- 
touched or  unaiFected,  he  doubles  the  terror,  until  the  final 
execution  follows,  as  in  the  case  of  this  tyrant.  Tlie  word 
was  in  the  king's  mouth  when  the  voice  luas  heard.  We  see 
how  God  restrains  in  a  moment  the  madness  of  those  who 
raise  themselves  extravagantly.  But  it  is  not  surprising 
that  the  voice  was  so  suddenly  heard,  because  time  for  re- 
pentance- was  allowed  to  King  Nebuchadnezzar.  In  the 
form  of  speech,  they  say  to  thee,  it  is  not  necessary  to  inquire 
anxiously  to  whom  these  words  apply.  Some  restrict  them 
to  angels  ;  but  I  do  not  agree  to  this ;  it  seems  rather  to  be 
used  in  the  customary  way,  they  say — meaning  "  it  is  said," 
as  if  sanctioned  by  common  consent.  Hence  they  say  to  thee, 
0  King  Nebuchadnezzar  ;  God  does  not  simply  call  him  by 
his  name,  but  uses  the  word  king — not  for  the  sake  of  hon- 
our, but  of  r'dicule,  and  to  strike  away  from  the  king  all  the 
allurements  by  which  he  deceived  himself  Thou  indeed  art 
intoxicated  by  thy  present  splendour,  for  while  all  adore 
the?,  thou  art  forgetful  of  thy  frailty  ;  but  this  royal  majesty 
and  power  will  not  hinder  God  from  laying  thee  prostrate  ; 
for  since  tliou  wilt  not  humble  thyself,  thy  kingdom  shall  be 
taken  from  thee  !  This  indeed  appeared  incredible,  since 
Nebuchadnezzar  had  the  tranquil  possession  of  the  kingdom 
in  his  hand  ;  no  one  dared  to  shew  himself  his  enemy  ;  he 
had  subdued  all  his  neighbours ;  his  monarchy  was  terrible 
to  all  nations ;  hence  God  pronounces.  The  kingdom  has 
passed  away  from  thee  !  And  this  shews  the  certainty  of 
the  oracle  ;  and  thus  Nebuchadnezzar  may  know  the  time  to 
be  fulfilled,  and  the  punishment  to  be  no  longer  delayed, 
because  he  had  trifled  with  God's  indulgence. 

It  follows, — They  shall  expel  thee  from  among  men,  and 
thy  habitation  shall  be  ivith  the  beasts  of  the  field — or  of  the 
country, — they  shall  m.ake  thee  eat  grass  like  oxen  !  Some 
think  Nebuchadnezzar  to  have  been  changed  into  a  beast  ; 
but  this  is  too  harsh  and  absurd.  We  need  not  fancy  any 
change  of  nature  ;  but  he  was  cut  off  from  all  intercourse 
with  men,  and  with  the  exception  of  a  human  form,  he  did 

VOL.  I.  T 


290  COMMENTARIES  ON  DANIEL.  LECT.  XXI. 

not  differ  from  the  brutes, — nay,  such  was  his  deformity  in 
his  exile  that,  as  we  shall  afterwards  see,  he  became  a  horrid 
spectacle  ; — all  the  hairs  of  his  body  stood  up  and  grew  like 
eagles'  feathers  ;  his  claws  were  like  those  of  birds.  In 
these  points  he  was  like  the  beasts,  in  others  like  the  rest  of 
mankind.  It  is  uncertain  whether  God  struck  this  king-  with 
madness,  causing  him  to  escape  and  lie  hid  for  a  length  of 
time,  or  whether  he  was  cast  forth  by  a  tumult  and  conspir- 
acy of  nobles,  or  even  the  consent  of  the  whole  people.  All 
this  is  doubtful,  since  the  history  of  those  times  is  unknown 
to  us.  Whether,  then,  Nebuchadnezzar  was  snatched  away 
by  madness,  and  while  he  continued  a  maniac  was  separated 
from  the  society  of  men,  or  was  cast  forth  as  many  tyrants 
have  been,  his  dwelling  with  beasts  for  a  time,  becomes  a 
memorable  example  to  us.  He  was  probably  rendered  stupid, 
by  God's  leaving  him  a  human  form  while  he  deprived  him  of 
reason,  as  the  context  will  make  evident  to  U'  They  shall 
cast  thee  out  from,  human  society  ;  thy  dwellina  shall  he  with 
wild  beasts  ;  they  shall  make  thee  eat  grass  like  an  ox  !  that 
is,  when  deprived  of  all  delight,  nay,  of  the  commonest  and 
plainest  food,  thou  wilt  find  no  other  sustenance  than  that 
of  oxen.  Thou  shalt  eat' the  grass  like  an  animal,  and  seven 
times  shall  pass  over  thee.  Of  the  "  seven  times"  we  have 
spoken  before.  Some  restrict  this  to  days,  but  this  is  con- 
trary not  only  to  every  reason,  but  to  every  pretext.  Nor  do 
I  explain  it  of  months  ;  the  space  of  time  would  have  been 
much  too  short.  Hence  the  opinion  of  those  who  extend  it 
to  seven  years  is  more  probable.  If  Nebuchadnezzar  had 
been  cast  out  by  a  tumult,  he  would  not  have  been  so  quickly 
recalled  :  then,  since  God  wished  to  make  an  example  of  him 
for  all  generations,  I  suppose  him  to  have  been  driven  out 
from  common  society  for  a  length  of  time.  For  if  the  penalty 
had  been  for  seven  months  only,  we  see  how  coolly  God's 
judgments  would  be  received  in  the  world.  Hence,  with  the 
view  of  engraving  this  penalty  more  deeply  in  the  hearts  of 
all,  he  wished  to  protract  it  longer — I  will  not  say  to  seven 
years,  since  I  have  previously  expounded  the  certain  number 
as  put  for  an  uncertain  one,  implying  a  long  space  of  time. 
Seven  years,  then,  shall  j^ass  away,  says  he,  until  thou  shalt 


OHAP.  IV.  28-32.         COMMENTARIES  ON  DANIEL.  291 

know  that  there  is  a  lofty  ruler  in  the  kingdoms  of  men.  This 
is  the  end  of  the  punishment,  as  we  have  previous! v  said, 
for  I  need  not  repeat  my  former  remarks.  But  we  must 
remember  this — God  mitigates  the  bitterness  of  tlie  penalty 
by  making  it  temporary.  Tlien  he  proposed  this  end  to  in- 
duce Nebuchadnezzar  to  repent,  as  lie  required  many  blows 
for  this  purpose,  according  to  the  old  proverb  about  the  fool 
who  can  never  be  recalled  to  a  sound  mind  without  suffering- 
calamity.  Thus  King  Nebuchadnezzar  ought  to  be  beaten 
with  stripes,  to  render  him  submissive  to  God,  as  he  never 
profited  by  any  holy  admonition  or  any  heavenly  oracle.  God 
does  not  treat  all  in  this  way.  Hence  we  have  here  a  spe- 
cial example  of  his  clemency,  which  provides  for  the  punish- 
ment inflicted  on  King  Nebuchadnezzar,  being  both  useful 
and  profitable.  For  the  reprobate  are  more  and  more  har- 
dened against  God,  and  are  ever  stirred  up  and  excited  to 
madness.  It  was  an  act,  then,  of  special  grace,  when 
Nebuchadnezzar  was  chastised  for  the  time  by  the  hand  of 
God,  to  cause  his  repentance  and  his  owning  God's  entire 
sway  over  the  whole  world. 

He  says,  that  God  may  he  Lord  in  the  kiiigdom  of  men  ; 
because  nothing  is  more  difficult  than  to  persuade  tyrants 
to  submit  to  the  power  of  God.  On  the  one  side  they  con- 
fess themselves  to  reign  by  his  grace  ;  but  at  the  same  time, 
they  suppose  their  own  sway  to  be  obtained  by  either  valour 
or  good  fortune,  and  to  be  retained  by  their  own  guards, 
counsels,  and  wealth.  Hence,  as  far  as  they  can,  they  shut 
God  out  from  the  government  of  the  world,  while  they  are 
puffed  up  Avith  a  false  conceit  of  themselves,  as  if  all  things 
were  maintained  in  their  present  state  by  their  valour  or 
advice.  This,  then,  was  an  ordinary  effect  when  Nebu- 
chadnezzar began  to  feel  God  to  he  the  ruler  in  the  king- 
dom of  men,  since  kings  wisli  to  place  him  somevvhcre 
between  themselves  and  the  multitude.  They  confess  the 
people  to  be  subject  to  God's  power,  but  think  themselves 
exempt  from  the  common  order  of  events,  and  in  possession 
of  a  privilege  in  favour  of  their  lusts,  relieving  them  from 
the  hand  and  empire  of  God,  Hence,  as  I  have  said,  it  was 
no  common  thing  for  Nebuchadnezzar  to  acknowledge  God 


292  COMMENTARIES  ON  DANIEL.  LECT.  XXI. 

to  reign  in  the  earth;  for  tyrants  usually  enclose  God  in 
heaven,  and  think  him  content  with  his  own  happiness,  and 
careless  about  mingling  in  the  concerns  of  men.  Hence 
thou  mayest  know  him  to  he  the  ruler.  He  afterwards  adds 
the  kind  of  dominion,  because  God  raises  up  whomsoever  he 
pleases,  and  casts  down  others :  God  is  not  only  supreme  in 
the  sense  of  sustaining  all  things  hj  his  universal  providence, 
but  because  no  one  without  his  will  obtains  empire  at  all. 
He  binds  some  with  a  belt,  and  looseth  the  bonds  of  others, 
as  it  is  said  in  the  book  of  Job.  (Chap.  xii.  18.)  We  ought 
not,  therefore,  to  imagine  God's  power  to  be  at  rest,  but  we 
should  join  it  with  present  action,  as  the  phrase  is.  Whether 
tyrants  obtain  povver,  or  sovereigns  are  pious  and  just,  all  are 
governed  by  God's  secret  counsel,  since  otherwise  there  could 
be  no  king  of  the  world.     It  follows : 

33.  The  same  hour  was  the  thing         33.   In  ilia  hora  sermo  completus 

fulfilled  vipon  Nebuchadnezzar ;  and  fuit   super   Nebuchadnezer,   et    ab 

he  was  driveii  from  men,  and  did  eat  hominibus   ejectus   est,   et  herbam 

grass  as  oxen,  and  his  body  was  wet  tanquam  boves  comedit,  et  rore  cce- 

with  the  dew  of  heaven,  till  his  hairs  lorum   corpus  ejus   irrigatum   fuit, 

were  grown  like  eagles'/ea^/ters,  and  donee  pilus  ejus  quasi  aquilae  crevit, 

his  nails  like  birds'  daws,  et  ungues  ejus  quasi  avium. 

The  Prophet  concludes  what  he  had  said :  As  soon  as  tlie 
voice  had  come  down  from  heaven,  Nebuchadnezzar  was  cast 
out  from  mankind  !  Some  occasion  of  expelling  him  might 
have  preceded  this  ;  but  since  the  divination  is  uncertain, 
I  had  rather  leave  undetermined  what  the  Holy  Spirit  has 
not  revealed.  I  only  wished  to  touch  upon  this  point  shortly, 
when  he  boasted  in  the  foundation  of  Babylon  by  the  forti- 
tude of  his  own  energy  ;  since  his  own  nobles  must  have 
become  disgusted  when  they  saw  him  carried  away  with 
such  great  pride  ;  or  he  might  have  spoken  in  this  way 
when  he  thought  snares  were  prepared  for  him,  or  when  he 
felt  some  crowds  moved  against  him.  Whatever  be  the 
meaning,  God  sent  forth  his  voice,  and  the  same  moment  he 
expelled  King  Nebuchadnezzar  from  the  company  of  man- 
kind. Hence,  in  the  same  hour,  says  he,  the  speech  was  ful- 
filled. If  a  long  period  had  interposed,  it, might  liave  been 
ascribed  to  either  fortune  or  other  inferior  means,  as  a  reason ; 
but  when  such  is  the  connection  between  the  language  and 


CHAP.  IV.  34.  COMMENTARIES  ON  DANIEL.  293 

its  effect,  the  judgment  is  too  clear  to  be  obscured  by  the 
malignity  of  mankind.  Ho  says,  tlierefore.  He  was  cast  forth 
and  fed  luith  herbs,  differing  in  nothing  from  oxen  :  his  body 
was  soaked  in  rain,  since  he  lay  out  in  the  open  air.  We 
are  ourselves  often  subject  to  the  drenching  shower,  and  in 
the  fields  are  sure  to  meet  with  it,  and  travellers  often 
reach  their  inn  wet  through.  But  the  Prophet  speaks  of 
the  continuance  of  God's  judgment,  since  he  had  no  roof  to 
shelter  him,  and  always  lay  out  in  the  fields.  Hence  he 
says,  he^vas  moistened  hy  the  deiu  of  heaven  until,  says  he, 
his  nails  became  claws,  and  his  hair  like  the  ivings  of  eagles. 
This  passage  confirms  what  has  been  said  concerning  the 
explanation  of  the  seven  times  as  a  long  period,  for  his  hair 
could  not  have  grown  so  in  seven  months,  nor  could  such 
great  deformity  arise.  Hence  this  change,  thus  described 
by  the  Prophet,  sufficiently  shews  King  Nebuchadnezzar  to 
have  suffered  his  punishment  for  a  length  of  time,  for  he 
could  not  be  so  quickly  humbled,  because  ])\\(\e  is  not  easily 
tamed  in  a  man  of  moderate  station,  how  much  less  then  in 
so  great  a  monarch  !     It  afterwards  follows : 

34.   And  at  the  end  of  the  days  I         34.  Et  a  fine  dierum,'  ego  Nebu- 

Nebuchadnezzar  lifted  up  mine  eyes  chadnezcr   oculos   meos   in    coelum 

unto  heaven,  and  mine  xmderstand-  extiili,  et  intellectus   mens   ad  me 

ing  returned  unto  me,  and  I  blessed  rediit,    et    excelsum     benedixi,    et 

the  most  High,  and  I  praised  and  viventem  in  secula  laudavi  et  glo- 

honoured  him  that  liveth  for  ever,  rificavi,  quia  potestas  ejus  potestas 

whose   dominion   is    an   everlasting  secidi,^  et  regnum  ejus  cum  ajtate  et 

dominion,  and  his  kingdom  is  from  ffitate.^ 
generation  to  generation. 

The  Prophet  again  introduces  King  Nebuchadnezzar  as 
the  speaker.  He  says,  then,  After  that  time  had  elapsed,  he 
raised  his  eyes  to  heaven.  Without  doubt,  he  means  those 
seven  years.  As  to  his  then  beginning  to  raise  his  eyes  to 
heaven,  this  shews  how  long  it  takes  to  cure  pride,  the  dis- 
ease under  which  he  laboured.  For  when  any  vital  part  of 
the  body  is  corrupt  and  decaying,  its  cure  is  difiicult  and 
tedious  ;  so  also  when  pride  exists  in  men's  hearts,  and  gains 
an  entrance  within  the  marrow,  and  infects  the  inmost  soul, 

*  That  is,  when  the  time  was  passed  over. — Calvin, 

''■  That  is,  eternal.— t'a/v/». 

^  That  is,  of  perpetual  duration. — Calvin. 


294  COMMENTAKIES  ON  DANIEL.  LECT.  XXII. 

it  is  not  easily  plucked  out ;  and  this  is  wortliy  of  notice. 
Then  we  are  taught  how  God  hy  his  word  so  operated  upon 
King  Nebuchadnezzar,  as  not  immediately'-  and  openly  to 
withdraw  the  eifect  of  his  grace.  Nehuchadnezzar  profited 
by  being  treated  disgracefully  during  those  seven  years  or 
times,  and  by  being  driven  from  the  society  of  mankind  ; 
but  he  could  not  perceive  this  at  once  till  God  opened  his 
eyes.  So,  therefore,  God  often  chastises  us,  and  invites  us 
b}''  degrees,  and  prepares  us  for  repentance,  but  his  grace 
is  not  immediately  acknowledged.  But  lest  I  should  be  too 
prolix,  I  will  leave  the  rest  till  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  (since  we  are  nothing  in  ourselves,  and  yet 
we  cease  not  to  please  ourselves,  and  so  are  blinded  by  our  vain 
confidence,  and  then  we  vainly  boast  in  our  virtues,  which  are 
worthless,)  that  v/e  may  learn  to  put  off  these  perverse  affections. 
May  we  so  submit  to  thee  as  to  depend  upon  thy  mere  favour : 
may  we  know  ourselves,  to  stand  and  be  sustained  by  thy  strength 
alone :  may  we  learn  so  to  glorify  thy  name  that  we  may  not 
only  obey  thy  word  with  true  and  pure  humility,  but  also  ear- 
nestly implore  thy  assistance,  and  distrusting  ourselves,  may  rely 
upon  thy  favour  as  our  only  support,  until  at  length  thou  gather- 
est  us  into  thy  heavenly  kingdom,  where  we  may  enjoy  that 
blessed  eternity  which  has  been  obtained  for  us  by  thine  only- 
begotten  Son. — Amen. 


I  SHALL  now  continue  the  comments  which  were  inter- 
rupted yesterday.  From  Nebuchadnezzar  saying,  he  raised 
his  eyes  to  heaven,  and  his  intellect  returned  to  him,  we 
understand  him  to  have  been  for  the  time  deprived  of  his 
mind.  He  is  much  astonished,  in  my  opinion,  by  feeling  his 
own  evils,  but  meanwhile  he  bites  the  bit  and  is  like  a 
madman.  Some  think  him  to  have  been  a  complete  maniac  ; 
I  do  not  contend  about  this;  it  is  enough  for  me  to  know 
he  was  deprived  of  his  senses  and  was  altogether  like  the 
brutes.     But  it  is  probable  there  was  no  intelligence  remain- 


CHAP.  IV.  34.  COMMENTARIES  ON  DANIEL.  295 

ing,  to  cause  him  to  feci  torture  at  lus  slaugliter.  Mean- 
while, he  did  not  raise  his  eyes  to  heaven  until  God  drew 
him  to  himself.  God's  chastisements  do  not  profit  us  unless 
they  work  inwardly  by  his  Spirit,  as  we  said  yesterday.  The 
phrase  only  means,  he  began  to  think  God  to  be  a  just 
judge.  For  while  at  the  time  he  felt  the  sting  of  his  own 
disgrace,  yet  as  it  is  said  elsewhere,  he  did  not  regard  the 
hand  of  the  striker.  (Is.  ix.  13.)  He  began,  therefore,  to 
acknowledge  God  to  be  the  avenger  of  pride,  after  the  afore- 
said time  had  elapsed.  For  those  who  cast  their  eyes  down 
to  the  earth  raise  their  eyes  to  heaven.  As  Nebuchadnezzar 
ought  to  awake  from  his  stupor  and  rise  up  towards  God,  of 
whom  he  had  been  formerly  forgetful,  so  he  ought  to  pros- 
trate himself  to  the  earth,  as  he  had  already  received  the 
reward  of  his  haughtiness.  He  had  dared  to  raise  his  head 
above  the  lot  of  man,  when  he  assumed  to  himself  what  was 
l^eculiar  to  God.  He  does  not  raise  his  eyes  to  heaven  by 
any  vain  confidence,  as  he  had  formerly  been  intoxicated  by 
the  sj)lendour  of  his  monarchy ;  but  he  looked  up  to  God, 
while  mentally  cast  down  and  prostrate. 

He  afterwards  adds,  and  I  blessed  him  on  high,  and 
praised  and  glorified  him  living  for  ever.  This  change 
shews  the  punishment  to  have  been  chiefly  and  purposely 
inflicted  on  King  Nebuchadnezzar,  since  he  sj^oiled  God  of 
his  just  honour.  He  here  describes  the  fruit  of  his  repent- 
ance. If  this  feeling  flowed  from  repentance,  and  Nebuchad- 
nezzar really  blessed  God,  it  follows  that  he  was  formerly 
sacrilegious,  as  he  had  deprived  God  of  lawful  honour  and 
wished  to  raise  himself  into  his  ])]ace,  as  we  have  already 
said.  Hence,  also,  we  must  learn  what  the  true  praise  of  God 
really  is  ;  namely,  when  reduced  to  nothing,  we  acknowledge 
and  determine  all  things  to  be  according  to  his  will  ;  for,  as 
we  shall  afterwards  sec,  he  is  the  Governor  of  heaven  and 
earth,  and  we  should  esteem  his  will  as  the  source  of  law 
and  reason,  and  the  final  appeal  of  justice.  For  we  may 
sometimes  celebrate  the  praises  of  God  with  ostentation,  but 
it  will  then  be  mere  pretence  ;  for  no  one  can  sincerely  and 
lieartily  praise  him,  without  ascribing  to  him  all  the  properties 
wliicli  wc  shall  afterwards  see.     First  of  all,  Nebuchadnezzar 


296  COMMENTAEIES  ON  DANIEL.  LECT.  XXII. 

says,  Because  his  poiver  is  eternal,  and  his  kingdom  from  age 
to  age.  In  the  first  place,  lie  here  confesses  God  to  be  an 
eternal  king  ;  which  is  a  great  step.  For  human  frailty  is 
opposed  to  this  perpetuity  ;  because  the  greatest  monarchs, 
who  excel  in  power,  have  nothing  firm  ;  they  are  not  only 
subject  to  chance  and  change,  as  profane  men  express  it — • 
or  rather  depend  upon  the  will  of  God — but  they  utterly 
fade  away  through  their  vanity.  We  see  the  whole  world 
fluctuating  like  the  waves  of  the  sea.  If  there  be  any 
tranquillity,  in  one  direction  or  another,  yet  every  moment 
something  new  and  sudden  may  happen,  quite  unexpectedly. 
As  a  tempest  arises  directly  in  a  calm  and  serene  sky,  so 
also  we  see  it  occur  in  human  affairs.  Since  it  is  so,  no 
condition  upon  earth  is  firm,  and  monarchs  especiall}^  dis- 
turb themselves  by  their  own  turbulent  agitations.  This  is, 
therefore,  the  perpetuity  which  is  here  predicted  by  King- 
Nebuchadnezzar  ;  because  God  as  an  absolute  soverei^'u 
rules  his  own  empire  for  himself,  and  is  thus  beyond  all 
danger  of  change.      This  is  the  first  point.     It  now  follows  : 

35.  And  all  the  inhabitants  of  the  35.  Et  omnes  habitatores  terrae 

earth  are  reputed  as  nothing  :  and  he  quasi    nihil   reputantur,   et    secun- 

doeth  according  to  his  will  in   the  dum    voluntatem     suam     facit    in 

army  of  heaven,  and  among  the  in-  exercitu  coelorum,  et  in  habitatori- 

habitants  of  the  earth ;   and  none  bus  terra? ;    et  non  est  qui  prohi- 

can  stay  his  hand,  or  say  unto  him,  beat  manum  ejus,'  et  dicat  ei.  Quid 

What  doest  thou  ?  fecisti  ?^ 

Now  the  opposite  clause  is  added  to  complete  the  con- 
trast, because  though  it  follows  that  nothing  is  firm  or  solid 
in  mankind,  yet  this  principle  flourishes,  namely,  God  is 
eternal ;  yet  few  reason  thus,  because  in  words  all  allow  God 
to  be  firm  and  everlasting,  yet  they  do  not  descend  into 
themselves  and  seriously  weigh  their  own  frailty.  Thus, 
being  unmindful  of  their  own  lot,  they  rage  against  God 
himself  The  explanation  then  which  occurs  here  is  re- 
quired ;  for  after  Nebuchadnezzar  praises  God,  because  his 
power  is  eternal,  he  adds  by  way  of  contrast,  all  the  divellers 
on  the  earth  are  considered  as  nothing.  Some  take  |-|h^, 
keleh,  for  a  single  word,  meaning  "  anything  complete,''  for 

•  Or,  wlio  can  abolish;  for  NPIJO,  media,  signifies  either  to  blot  out  or 
to  prohibit. — Calvin. 

*  Or,  why  hast  thou  done  so  ? — Calvin. 


CHAP.  IV.  35.  COMMENTARIES  ON  DANIEL.  297 

Tw^,  keleh,  is  to  "  finish/'  or  "complete  ;"  it  also  signifies  to 
"consume"  sometimes,  whence  they  think  the  noun  to  be 
derived,  because  men  are  limited  within  their  own  standard, 
but  God  is  immense.  This  is  harsh  ;  the  more  received 
opinion  is,  that  H,  he,  is  put  for  J<,  a,  here  ;  and  thus  Nebu- 
chadnezzar says,  men  are  esteemed  as  of  no  value  before  God. 
Already,  then,  we  see  how  suitably  these  two  clauses  agree 
together  ;  for  God  is  an  eternal  king,  and  men  are  as  nothing 
in  comparison  with  him.  For  if  anything  is  attributed  to 
men  as  springing  from  themselves,  it  so  far  detracts  from  the 
supreme  power  and  empire  of  God.  It  follows,  then,  that 
God  does  not  entirely  receive  his  rights,  until  all  mortals  are 
reduced  to  nothing.  For  although  men  make  themselves  of 
very  great  importance,  yet  Nebuchadnezzar  here  pronounces 
himself  by  the  Spirit's  instinct,  to  be  of  no  value  before  God  ; 
for  otherwise  they  would  not  attempt  to  raise  themselves, 
unless  they  were  utterly  blind  in  the  midst  of  their  dark- 
ness. But  when  they  are  dragged  into  the  light  they  feel 
their  own  nothingness  and  utter  vanity.  For  whatever  we 
are,  this  depends  on  God's  grace,  which  sustains  us  every 
moment,  and  supplies  us  with  new  vigour.  Hence  it  is  our 
duty  to  depend  upon  God  only  ;  because  as  soon  as  he  with- 
draws his  hand  and  the  virtue  of  his  Spirit,  we  vanish  away. 
In  God  we  are  anything  he  pleases,  in  ourselves  we  are 
nothing. 

It  now  follows  :  God  does  according  to  his  jjleasur-e  in  the 
army  of  the  heavens,  and  among  the  dwellers  upon  earth. 
This  may  seem  absurd,  since  God  is  said  to  act  according  to 
liis  will,  as  if  there  were  no  moderation,  or  equity,  or  rule 
of  justice,  with  him.  But  we  must  bear  in  mind,  what  we 
read  elsewhere  concerning  men  being  ruled  by  laws,  since 
their  will  is  perverse,  and  they  are  borne  along  in  any  direc- 
tion by  their  unruly  lust ;  but  God  is  a  law  to  himself,  because 
his  will  is  the  most  perfect  justice.  As  often,  then,  as  Scrip- 
ture sets  before  us  the  power  of  God,  and  commands  us  to  be 
content  with  it,  it  does  not  attribute  a  tyrannical  empire  to 
God,  according  to  the  calumnies  of  the  impious.  But  be- 
cause we  do  not  cease  to  cavil  against  God,  and  oppose  our 
reason  to  his  secret  counsels,  and  thus  strive  with  him,  as 


298  COMMENTARIES  ON  DANIEL.  LECT.XXII. 

if  lie  did  not  act  justly  and  fairly  Avheu  he  does  anything 
which  we  disapprove  ;  hence  God  pronounces  all  things  to 
be  done  according  to  his  own  will,  so  that  the  Holy  Spirit 
may  restrain  this  audacity.  We  should  remember  then, 
when  mention  is  made  of  God,  how  impossible  it  is  for  any- 
thing either  perverse  or  unjust  to  belong  to  him  ;  his  will 
cannot  be  turned  aside  by  any  affection,  for  it  is  the  perfec- 
tion of  justice.  Since  this  is  so,  we  should  remember  how 
extremely  unbridled  and  perverse  our  rashness  is,  while  we 
dare  object  to  anything  which  God  does  ;  whence  the  neces- 
sity of  this  teaching  which  puts  the  bridle  of  modesty  upon 
us  is  proved,  since  God  does  all  things  according  to  his  will, 
as  it  is  said  in  Psalm  cxv.  S,  Our  God  in  lieaven  does  what 
he  wislies.  From  this  sentence  we  gather  that  nothing 
happens  by  chance,  but  every  event  in  the  world  depends  on 
God's  secret  providence.  We  ought  not  to  admit  any  distinc- 
tion between  God's  permission  and  his  Avish.  For  we  see 
the  Holy  Spirit — the  best  master  of  language — here  clearly 
expresses  two  things ;  first,  what  God  does  ;  and  next,  what 
he  does  by  his  own  will.  But  permission,  according  to  those 
vain  speculators,  differs  from  luill ;  as  if  God  unwillingly 
granted  what  he  did  not  wish  to  happen  !  Now,  there  is 
nothing  more  ridiculous  than  to  ascribe  this  weakness  to  God. 
Hence  the  efficacy  of  action  is  added  ;  God  does  what  he 
wishes,  says  Nebuchadnezzar.  He  does  not  speak  in  a  car- 
nal but  in  a  spiritual  sense,  or  instinct,  as  we  have  said  ; 
since  the  Prophet  must  be  attended  to  just  as  if  he  had  been 
sent  from  heaven.  Now,  therefore,  we  understand  how  this 
world  is  administered  by  God's  secret  providence,  and  that 
nothing  happens  but  what  he  has  commanded  and  decreed  ; 
while  he  ought  with  justice  to  be  esteemed  the  Author  of  all 
things. 

Some  object  here  to  the  apparent  absurdity  of  sajdngGod 
is  the  author  of  sin,  if  nothing  is  done  without  his  will  ;  nay, 
if  he  himself  works  it !  This  calumny  is  easily  answered, 
as  the  method  of  God's  action  differs  materially  from  that 
of  men.  For  when  anv  man  sins,  God  works  in  his  own 
manner,  which  is  very  different  indeed  from  that  of  man, 
since  he  exercises  his  own  judgment,  and  thus  is  said  to 


CHAP.  IV.  35.  COMMENTARIES  ON  DANIEL.  299 

blind  and  to  harden.  As  God  therefore  comniRnds  both  the 
reprobate  and  the  evil  one,  he  permits  them  to  indulge  in 
all  kinds  of  licentiousness,  and  in  doing  so,  executes  his 
own  judgments.  But  he  avIio  sins  is  deservedly  guilty,  and 
cannot  implicate  God  as  a  companion  of  his  wickedness. 
And  why  so  ?  Because  God  has  nothing  in  common  with 
him  in  reference  to  sinfulness.  Hence  we  see  how  these 
things  which  we  may  deem  contrary  to  one  another,  are 
mutually  accordant,  since  God  by  his  ov/n  will  governs  all 
events  in-the  world,  and  yet  is  not  the  author  of  sin.  And 
whv  so  ?  Because  he  treats  Satan  and  all  the  wicked  with 
the  strict  justice  of  a  judge.  We  do  not  always  see  the  pro- 
cess, but  we  must  hold  this  principle  with  firmness — supreme 
power  is  in  God's  hands ;  hence  we  must  not  cavil  at  his 
judgments,  however  inexplicable  they  may  a2:)pear  to  u.?. 
Wherefore  this  phrase  follows.  There  is  no  one  who  can  hinder 
his  hand,  or  can  say  unto  him,  Why  dost  thou  act  thus? 
Wlien  Nebuchadnezzar  says,  God's  hand  cannot  be  hindered, 
he  uses  this  method  of  deriding  human  folly  which  does  not 
hesitate  to  rebel  against  God.  Already  they  raise  their 
finger  to  prevent,  if  possible,  the  power  of  his  hand  ;  and 
even  when  convicted  of  weakness,  they  proceed  in  their  own 
furj'.  Nebuchadnezzar,  tlien,  deservedly  displays  their  ridi- 
culous madness  in  conducting  themselves  so  intemperately 
in  wishing  to  restrain  the  Almighty,  and  to  confine  him 
within  their  bounds,  and  to  fabricate  chains  for  the  purpose 
of  restricting  him.  Wlien  mankind  thus  burst  forth  into 
sacrilegious  fury,  they  deserve  to  be  laughed  at,  and  this  is 
here  the  force  of  Daniel's  words. 

He  afterwards  adds,  No  one  can  say.  Why  dost  thou  act 
thus  ?  We  know  how  they  gave  way  to  the  language  of 
extreme  petulance ;  since  scarcely  one  man  in  a  hundred 
restrains  himself  with  such  sobriety  as  to  attribute  the  glorj'- 
to  God,  and  to  confess  himself  just  in  his  works.  But  Nebu- 
chadnezzar does  not  here  consider  what  men  are  accustomed 
to  do,  but  what  they  ought  to  do.  He  says  therefore,  and 
with  strict  justice,  God  cannot  be  corrected  ;  since  however 
the  reprobate  chatter,  their  folly  is  self-evident,  for  it  has 
neither  reason   nor  the  pretence  of  reason  to  su^iport    it. 


300  COMMENTARIES  ON  DANIEL.  LECT.  XXII, 

The  whole  sense  is — God's  will  is  our  law,  against  which  we 
strive  in  vain  ;  and  then,  if  he  permits  us  sufficient  license, 
and  our  infirmity  breaks  forth  against  him,  and  we  contend 
with  him,  all  our  efforts  will  be  futile.  God  himself  will  be 
justified  in  his  judgments,  and  thus  every  human  counte- 
nance must  submit  to  him.  (Ps.  li.  6.)  This  is  the  general 
rule. 

We  must  now  notice  the  addition,  God's  will  must  he  done 
as  well  in  the  army  of  heaven  as  among  the  inhabitants  of 
earth.  By  "the  army  of  heaven"  I  do  not  understand,  as 
in  other  places,  the  sun,  moon,  and  stars,  but  angels  and 
even  demons,  who  may  be  called  heavenly  without  absurdity, 
if  we  consider  their  origin,  and  their  being  "princes  of  the 
air."  Hence  Daniel  means  to  imply  angels,  demons,  and 
men,  to  be  equally  governed  by  God's  will  ;  and  although 
the  impious  rush  on  intemperately,  yet  they  are  restrained 
by  a  secret  bridle,  and  are  prevented  from  executing  what- 
ever their  lusts  dictate.  God  therefore  is  said  to  do  in  the 
army  of  the  heavens  and  also  among  men  whatsoever  he  wishes  ; 
because  he  has  the  elect  angels  always  obedient  to  him,  and 
the  devils  are  compelled  to  obey  his  command,  although  they 
strive  in  the  contrary  direction.  We  know  how  strongly  the 
demons  resist  God,  but  yet  they  are  compelled  to  obey  him, 
not  willingly,  but  by  compulsion.  But  God  acts  among 
angels  and  demons  just  as  among  the  inhabitants  of  the 
earth.  He  governs  others  by  his  Spirit,  namely,  his  elect, 
who  are  afterwards  regenerated  by  his  Spirit,  and  they  are 
so  treated  by  him  that  his  justice  may  truly  shine  forth  in 
all  their  actions.  He  also  acts  upon  the  reprobate,  but  in 
another  manner  ;  for  he  draws  thcra  headlong  bv  means  of 
the  devil ;  he  impels  them  with  his  secret  virtue  ;  he  strikes 
them  by  a  sj)irit  of  dizziness  ;  he  blinds  them  and  casts 
upon  them  a  reprobate  spirit,  and  hardens  their  hearts  to 
contumacy.  Behold  how  God  does  all  things  according  to 
his  own  will  among  men  and  angels !  There  is  also  another 
mode  of  action,  as  far  as  concerns  our  outward  condition  ; 
for  God  raises  one  aloft  and  depresses  another.  (Ps.  cxiii.  7.) 
Thus  we  see  the  rich  made  poor,  and  others  raised  from  the 
dunghill,  and  placed  in  the  highest  stations  of  honour.    The 


CHAP.  IV.  86.  COMMENTARIES  ON  DANIEL.  801 

profane  call  this  tlie  sport  of  fortune  !      But  tlie  moderation 

of  God's  providence  is  most  just,  although  incomprehensible. 

Thus  God  acts  according-  to  liis  will  among  men  and  angels ; 

but  that  interior  action  must  be  put  in  the  first  place,  as  we 

have  said.      It  now  follows  : 

36.  At  the  same  time  my  reason  36.  Et  in  tempore  illo^  intellec- 
returned  unto  me;  and,  for  the  tusmeus  rediit  ad  me,et  ad  excellen- 
glory  of  my  kingdom,  mine  honour  tiam  regni  mei,^  decor  mens  et  digni- 
and  brightness  returned  unto  me  :  tas  mea  revcrsa  est  ad  me :  et  me 
and  my  counsellors  and  my  lords  consiliarii  mei  et  proceres  mei  re- 
sought  unto  me  ;  and  I  was  estab-  quisierunt  :  et  in  regno  meo  confir- 
lished  in  my  kingdom  ;  and  excel-  matus  sum,  et  dignitas  mea  amplior 
lent  majesty  was  added  unto  me.  aucta"  fuit  mihi. 

Here  Nebuchadnezzar  explains  at  length  what  he  had 
previously  touched  upon  but  shortly  ;  for  he  had  recovered 
his  soundness  of  mind,  and  thus  commends  God's  mercy  in 
being  content  with  a  moderate  and  temporary  chastisement ; 
and  then  he  stretched  forth  his  hand,  and  out  of  a  beast 
formed  a  man  again  !  He  was  not  changed  into  a  brute, 
as  we  have  said,  but  he  was  treated  with  such  ignominy,  and 
made  like  wild  beasts,  and  pastured  with  them.  This  de- 
formity, then,  was  so  dreadful,  that  his  restoration  might  be 
called  a  kind  of  new  creation.  Hence  with  very  good 
reason  Nebuchadnezzar  celebrates  this  grace  of  God.  At 
that  time,  therefore,  my  intellect  returned  to  me ;  he  had 
said  this  once  before,  but  since  understanding  and  reason 
are  iner timable  blessings  of  God,  Nebuchadnezzar  inculcates 
this  truth,  and  confesses  himself  to  have  experienced  God's 
singular  grace,  because  he  had  returned  to  a  sound  mind. 
And  at  the  same  time  he  adds,  lie  had  returned  to  the 
honour  and  glory  of  his  kingdom  ;  because  he  had  been  con- 
sulted again  by  his  counsellors  and  elders.  How  this  was 
accomplished  is  unknown,  since  the  memory  of  those  times 
is  buried,  unless  the  princes  of  liis  kingdom  were  inclined  to 
clemency — which  is  very  probable — and  desired  among  them 
the  king  who  had  been  cast  out.  We  do  not  say  this  was 
done  by  them  on   purpose,  because  God  made  use  of  them, 

'  Although  &?i?jT,  zcmena,  properly  is  a  time  fixed  before  hand  and 
determined. — Calvin. 

-  Namely,  "  I  returned  ;"'  for  the  phrase  is  elliptical. —  Calvin. 
*   Was  added. — Calvin. 


302  COMMENTARIES  ON  DANIEL.  LECT.  XXII. 

and  they  wcro  ig-noraiitlj  carrying  out  his  purposes.     They 

liad  heard  the  voice  from  heaven,  0  King  N'ebuchadnezzar', 

to  thee  it  is  said,  thy  kingdom  is  departed  from  thee  !     This 

indeed  would  be  universallv  known  and  understood  amono; 

all  men  ;  but  we  know  how  easily  oblivion  creeps  over  men 

when  Grod  speaks.     These  princes,  then,  were  unaware  of 

their  doing  God's  work  when   tliey  demanded  their  king. 

In  this  way  he  returned  to  the  dignity  of  his  kingdom  ;  and 

even  additional  dignity  was  next  conferred  upon  him.      At 

length  it  follows : 

37.  Now  I  Nebuchadnezzar  37.  Nunc  ego  Nebuchadnezer 
praise,  and  extol,  and  honour  the  laudo,  et  extollo,  et  glorifico  Re- 
King  of  heaven,  all  whose  works  gem  coelorum  :  quia  omnia  opera 
are  truth,  and  his  waj's  judgment :  ejus  Veritas,  et  viaj  ejus  judicium : 
and  those  tliat  walk  in  pride  he  is  et  eos  qui  ambulant  in  superbia 
able  to  abase.  potest  humiliare.' 

At  the  close  of  the  edict,  Nebuchadnezzar  joins  the  inge- 
nuous confession  of  his  faults  with  the  praises  of  God  !  What 
he  says  of  the  proud,  he  doubtless  applies  properly  to  him- 
self ;  as  if  he  had  said,  God  wished  to  constitute  me  a 
remarkable  monument  of  his  method  of  humbling  the  proud 
for  the  instruction  of  all  mankind.  For  I  was  inflated  with 
pride,  and  God  corrected  this  by  so  remarkable  a  punishment, 
that  my  example  ought  to  profit  the  world  at  large.  Hence 
I  said,  King  Nebuchadnezzar  does  not  simply  return  thanks 
to  God,  but  at  the  same  time  confesses  his  fault,  for 
though  subdued  with  deserved  harshness,  yet  his  haughtiness 
could  not  be  arrested  by  any  lighter  remedy''.  First  of  all  he 
says,  /  praise,  extol,  and  glorify  the  king  of  heaven  !  This 
heaping  together  of  words  doubtless  proceeded  from  vehe- 
ment affection.  At  the  same  time  a  contrast  must  be 
understood,  on  the  principle  formerly  mentioned  ;  since  God 
is  never  rightly  praised  unless  the  ignominy  of  men  is 
detected  ;  he  is  not  properly  extolled,  unless  their  loftiness 
is  cast  down  ;  he  is  never  glorified  unless  men  are  buried  in 
shame  and  lie  prostrate  in  the  dust.  Hence,  while  Nebu- 
chadnezzar hero  praises,  extols,  and  glorifies  God,  he  also 
confesses  himself  and  all  mortals  to  be  nothing — as  he  did 
before — to  deserve  no  praise  but  rather  the  utmost  ignominy. 
'  That  is,  for  humbling  the  proud. — Calvin. 


CHAP.  IV.  37.      COMMENTARIES  ON  DANIEL.  303 

He  adds,  since  all  Ins  works  are  truth.  Here  tOl^p,  kesot, 
is  taken  for  "rectitude  or  integrity."  For  n/!3»^""''i''"l,  dini- 
ameth,  mean  true  judgments,  but  refer  here  to  equity.  God's 
iuo7^ks  are  therefore  all  truth,  that  is,  all  integrity,  as  if  he 
had  said,  none  of  God's  works  deserve  blame.  Then  the 
explanation  follows,  xUl  his  ways  are  judgments.  We  see 
here  the  praise  of  God's  perfect  justice  ;  this  ought  to  be 
referred  to  Nebuchadnezzar  personally,  as  if  he  had  said, 
God  does  not  deal  with  me  too  strictly  ;  I  have  no  reason  for 
expostulating  with  him,  or  for  murmuring  as  if  he  w'ere  too 
severe  with  me.  I  confess,  therefore,  that  I  deserve  what- 
ever punishment  I  sustain.  And  why  so  ?  All  his  ways 
are  justice ;  meaning  the  highest  rectitude.  Then,  ^/^  Ms 
works  are  truth  ;  that  is,  nothing  contrary  to  equity  is  found 
there,  nothing  crooked,  but  everywhere  the  higliest  justice 
will  shine  forth.  We  see  tlien  how  Nebucliadnezzar  by  this 
language  condemns  iiimself  out  of  his  own  mouth  by  declar- 
ing God's  justice  to  be  in  all  his  works.  This  general  form 
of  expression  does  not  prevent  Nebuchadnezzar  fi'om  openly 
and  freely  confessing  himself  a  criminal  before  God's  tribu- 
nal ;  but  it  acquires  greater  force  by  his  example,  which 
admonishes  us  by  the  general  confession  of  God's  justice, 
rectitude,  and  truthfulness  in  whatever  he  does.  And  this 
is  worthy  of  notice,  since  many  find  no  difficulty  in  celebrat- 
ing God's  justice  and  rectitude  when  they  are  treated  just 
as  they  like  ;  but  if  God  begins  to  treat  them  with  severity, 
they  then  vomit  forth  their  poison,  and  begin  to  quarrel 
with  God,  and  to  accuse  him  of  injustice  and  cruelty.  Since 
therefore  Nebuchadnezzar  here  confesses  God  to  be  just  and 
true  in  all  his  works,  without  any  exception,  notwithstanding 
his  own  severe  chastisements,  this  confession  is  not  feigned  ; 
for  he  necessarily  utters  what  he  says  from  the  lowest  depths 
of  his  heart,  through  his  having  experienced  the  rigour  of 
the  divine  judgment. 

He  now  adds  at  last.  He  can  humble  those  who  lualh  in 
pride.  Here  Nebuchadnezzar  more  openly  displays  his  own 
disgrace,  for  he  is  not  ashamed  to  confess  his  fault  before  the 
whole  world,  because  his  punishment  was  known  to  every  one. 
As  God  then  wished  his  folly  to  be  universally  detested,  by 


801  COMMENTAEIES  ON  DANIEL.  LECT.  XXII. 

making  SO  horrible  an  example  of  Inm  Lyliis  punisliment,  so 
Nebuchadnezzar  now  brings  his  own  case  forward,  and  bears 
witness  to  the  justice  of  the  penalty,  in  consequence  of  his 
extreme  pride.  Here  then  we  see  God's  power  joined  with 
his  justice,  as  we  have  previously  mentioned.  He  does  not 
attribute  to  God  a  tyranny  free  from  all  law  ;  for  as  soon  as 
Nebuchadnezzar  had  confessed  all  God's  ways  to  be  just,  he 
condemns  himself  of  pride  directly  afterwards.  Hence  he 
does  not  hesitate  to  expose  his  disgrace  before  mankind, 
that  God  may  be  glorified.  And  this  is  the  true  method  oi 
praising  God,  not  only  by  confessing  ourselves  to  be  as 
nothing,  but  also  by  looking  back  upon  our  failings.  We 
ought  not  only  to  acknowledge  ourselves  inwardly  guilty 
before  him,  but  also  openly  to  testify  the  same  before  all 
mankind  whenever  it  is  necessary.  And  when  he  uses  the 
Avord  "  humility,"  this  may  be  referred  to  outward  dejection  ; 
for  Nebuchadnezzar  was  humbled  when  God  cast  him  out 
into  the  woods  to  pass  his  life  in  company  with  the  wild 
beasts.  But  he  was  also  humbled  for  another  reason,  as  if 
he  had  been  a  son  of  God.  Since  this  humbling  is  twofold, 
Nebuchadnezzar  wishes  here  to  express  the  former  kind, 
because  God  prostrates  and  throws  down  the  proud.  This 
is  one  kind  of  humiliation  ;  but  it  becomes  profitless  unless 
God  afterwards  governs  us  by  a  spirit  of  submission.  Hence 
Nebuchadnezzar  does  not  here  embrace  the  grace  of  God, 
which  was  worthy  of  no  common  praise  and  exaltation  ;  and 
in  this  edict  he  does  not  describe  what  is  required  of  a  pious 
man  Ions:  trained  in  God's  school ;  vet  he  shews  how  he  had 
profited  under  God's  rod,  by  attributing  to  him  the  height 
of  power.  Besides  this,  he  adds  the  praise  of  justice  and 
rectitude,  while  he  confesses  himself  guilty,  and  bears  wit- 
ness to  the  justice  of  the  punishment  which  had  been 
divinely  inflicted  on  him. 

PRAYER. 

Grant,  Almighty  God,  since  the  disease  of  pride  remains  fixed  in  us 
all  through  our  original  corruption  in  our  father  Adam, — Grant,  I 
say,  that  we  may  learn  to  mortify  our  spirits,  and  to  be  dis- 
pleased with  our  conduct,  as  we  ought ;  may  we  feel  ourselves 


CHAP.  V.  1.  COMMENTARIES  ON  DANIEL.  305 

to  be  deprived  of  all  wisdom  and  rectitude  without  tliee  alone. 
May  we  tly  to  thy  pity,  and  confess  ourselves  utterly  subject  to 
eternal  death  ;  may  we  rely  on  thy  goodness  which  thou  hast 
deigned  to  offer  us  through  thy  Gospel;  may  we  trust  in  that  Medi- 
ator whom  thou  hast  given  us ;  may  we  never  hesitate  to  fly  to  thee, 
to  call  upon  thee  as  our  Father,  and  having  been  renewed  by  thy 
Spirit,  may  we  walk  in  true  humility  and  modesty,  till  at  length 
thou  shalt  raise  us  to  that  heavenly  kingdom  which  has  been  ob- 
tained for  us  by  the  blood  of  thine  only-begotten  Son. — Amen. 


Hectare  2rhJcnt»=tfjuU. 

CHAPTER  FIFTH. 

1.  Belshazzar  the  king  made  a  1.  Beltsazar  rex  fecit  convivium 
great  feast  to  a  thousand  of  his  lords,  magnum  proceribus  suis  mille,  et 
and  drank  wine  before  the  thousand,     coram  mille  vinum  bibit. 

Daniel  here  refers  to  tlie  history  of  what  happened  at  the 
taking'  of  Babylon  ;  but  meanwhile  he  leaves  those  judgments 
of  God  to  the  consideration  of  his  readers,  which  the  Prophets 
had  predicted  before  tlie  people  had  become  exiles.  He  does 
not  use  the  prophetic  style,  as  we  shall  afterwards  see,  but  is 
content  with  simple  narrative  ;  while  the  practice  of  history 
may  be  learnt  from  the  following  expressions.  It  is  our  duty 
now  to  consider  how  this  history  tends  towards  building  us 
up  in  the  faith  and  fear  of  God.  First  of  all  we  notice  the 
time  at  which  Belshazzar  celebrated  this  banquet.  Seventy 
years  had  passed  away  from  the  time  when  Daniel  had  been 
led  into  exile  with  his  companions.  For  although  Nebuchad- 
nezzar will  soon  be  called  the  father  of  Belshazzar,  yet  it  is 
clear  enough  that  Evil-Merodach  lived  between  them  ;  for 
he  reigned  twenty-three  years.  Some  reckon  two  kings  be- 
fore Belshazzar  ;  for  they  place  Regassar  after  Labassar- 
dach  ;  and  these  two  will  occupy  eight  years.  Metasthenes 
has  stated  it  so,  and  he  has  many  followers.  But  Nebuchad- 
nezzar the  Great,  who  took  Daniel  captive,  and  was  the  son 
of  the  first  king  of  that  name,  evidently  reigned  forty-five 
years.  Some  transfer  two  years  to  the  reign  of  his  father ; 
at  any  rate,  he  held  the  regal  power  for  forty-five  years  ;  and 
if  the  twenty-three  years  of  Evil-Merodach  are  added,  they 

VOL.  L  u 


306  COMMENTARIES  ON  DANIEL.  LECT.  XXIII. 

will  make  sixty-eight  years — in  wliicli  Belsliazzar  had  reigned 
eight  years.  We  see,  then,  how  seventy-two  years  had 
passed  away  from  the  period  of  Daniel  being  first  led  captive. 
Metasthenes  reckons  thirty  years  for  the  reign  of  Evil-Mero- 
dach  ;  and  then,  if  we  add  eight  years,  this  makes  more  than 
eighty  years — which  appears  probable  enough,  although  Me- 
tasthenes seems  to  be  in  error  in  supposing  different  kings 
instead  of  only  different  names.'^  For  Herodotus  does  not 
call  Belshazzar,  of  whom  we  are  now  speaking,  a  king,  but 
calls  his  fatljer  Labynetus,  and  gives  him  the  same  name.^ 
Metasthenes  makes  some  mistakes  in  names,  but  I  readily 
embrace  his  computation  of  time,  when  lie  asserts  Evil-Me- 
rodach  to  have  reigned  thirty  years.  For  when  we  treat  of 
the  seventy  years  which.  Jeremiah  had  formerly  pointed  out, 
wo  ought  not  to  begin  with  Daniel's  exile,  nor  yet  with  the 
destruction  of  the  citv,  but  with  the  slaughter  which  occurred 
between  the  first  victory  of  king  Nebuchadnezzar,  and  the 
burning  and  ruin  of  the  temple  and  city.  For  when  the 
report  concerning  the  death  of  his  father  was  first  spread 
abroad,  as  we  have  elsewhere  said,  he  returned  to  his  own 
country,  lest  any  disturbance  should  occur  through  his  a:b- 
sence.  Hence  we  shall  find  the  seventy  years  during  which 
God  wished  the  people's  captivity  to  last,  will  require  a 
longer  period  for  the  reign  of  Evil-Merodach  than  twenty- 
three  years  ;  although  there  is  not  any  important  difference, 
for  soon  after  Nebuchadnezzar  returned,  he  carried  off  the 
king,  leaving  the  city  untouched.  Althougli  the  temple  was 
then* standing,  yet  God  had  inflicted  the  severest  punishment 
upon  the  people,  which  was  like  a  final  slaughter,  or  at  least 
nearly  equal  to  it.  However  this  was,  we  see  that  Belshazzar 
was  celebrating  this  banquet  just  as  the  time  of  the  deliver- 
ance drew  nigh. 

Here  we  must  consider  the  Providence  of  God,  in  arrang- 
ing tlie  times  of  events,  so  that  the  imj^ious,  when  the  time 
of  their  destruction  is  come,  cast  themselves  headlong  of  their 
own  accord.      This  occurred  to  this  v.'icked  kinQ-.     Wonderful 

o 

'  See  the  DrssERTATioxs  at  the  end  of  this  volume,  in  which  these  his- 
lorical  points  ar^^  treated  at  length. 

'■^  Ilerod.,  lib.  i.  sect.  ISS.      Conip,  Cyropad.,  lil).  iv.  and  vii. 


CHAP.  V.  1.  COMMENTARIES  ON  DA:7IEL.  S07 

indeed  was  tlie  stupidity  which  prepared  a  splendid  banquet 
filled  with  delicacies,  while  the  city  was  besieged.  For  Cyrus 
liad  begun  to  besiege  the  city  for  a  long  time  with  a  large 
army.  The  wretched  king  was  already  half  a  captive  ;  and 
yet,  as  if  in  spite  of  God,  he  provided  a  rich  banquet,  and 
invited  a  thousand  guests.  Hence  we  may  conjecture  the 
extent  of  the  noise  and  of  the  expense  in  that  banquet.  For 
if  any  one  wishes  to  entertain  only  ten  or  twenty  guests,  it 
will  occasion  him  much  trouble,  if  he  wishes  to  treat  them 
splendidly.  But  when  it  was  a  royal  entertainment,  where 
there  were  a  thousand  nobles  with  the  king's  wife  and  con- 
cubines, and  so  great  a  multitude  assembled  together,  it 
became  necessary  to  obtain  from  many  quarters  what  was 
required  for  such  a  festival ;  and  this  may  seem  incredible  ! 
But  Xenophon  though  he  related  many  fables  and  preserved 
neither  the  gravity  nor  the  fidelity  of  a  historian,  because  he 
desired  to  celebrate  the  praises  of  Cyrus  like  a  rhetorician  ; 
although  he  trifles  in  many  things,  yet  here  had  no  reason 
or  occasion  for  deception.  He  says  a  treasure  was  laid  up, 
so  that  the  Babylonians  could  endure  a  siege  of  even  ten  or 
more  years.  And  Babylon  was  deservedly  compared  to  a 
kingdom  ;  for  its  magnitude  was  so  large  as  to  surpass  be- 
lief It  must  really  have  been  very  populous,  but  since  they 
drew  their  provisions  from  the  whole  of  Asia,  it  is  not  sur- 
prising that  the  Babylonians  had  food  in  store,  sufficient  to 
allow  them  to  close  their  gates,  and  to  sustain  them  for  a 
long  period.  But  in  this  banquet  it  was  most  singular  that 
the  king,  who  ought  to  have  been  on  guard,  or  at  least  have 
sent  forth  his  guards  to  prevent  the  city  from  being  taken, 
was  as  intent  upon  his  delicacies  as  if  he  had  been  in  perfect 
peace,  and  exposed  to  no  danger  from  any  outward  enemy. 
He  had  a  contest  with  a  strong  man,  if  any  man  ever  was 
so.  Cyrus  was  endued  with  singular  prudence,  and  in  swift- 
ness of  action  by  far  excelled  all  others.  Since,  then,  the 
king  was  so  keenly  opposed,  it  is  surprising  to  find  him  so 
careless  as  to  celebrate  a  banquet.  Xenophon,  indeed,  states 
the  day  to  have  been  a  festival.  The  assertion  of  those  Jews 
who  think  the  Chaldeans  had  just  obtained  a  victory  over 
the  Persians,  is  but  trifling.     For  Xenophon — who  may  be 


308  COMMENTARIES  ON  DANIEL.  LECT.  XXIII. 

trusted  whenever  he  does  not  falsify  history  in  favour  of 
Cyrus,  because  he  is  then  a  very  grave  historian,  and  en- 
tirefy  worthy  of  credit ;  but  when  he  desires  to  praise  Cyrus, 
he  has  no  moderation — is  here  liistorically  correct,  wlien  he 
says  the  Babylonians  were  holding  a  usual  annual  festival. 
He  tells  us  also  how  Bab^don  was  taken,  viz.,  by  Gobryas  and 
Gadatas  his  generals.  For  Belshazzar  had  castrated  one  of 
these  to  his  shame,  and  had  slain  the  son  of  the  other  in 
the  lifetime  of  his  father.  Since  then  the  latter  burnt  with 
the  desire  of  avenging  his  son's  death,  and  the  former  his 
own  disgrace,  they  conspired  against  him.  Hence  Cyrus 
turned  the  many  channels  of  the  Euphrates,  and  thus  Babylon 
was  suddenly  taken.  The  city  we  must  remember  was  twice 
taken,  otherwise  there  would  not  have  been  any  confidence 
in  prophecy ;  because  when  the  Prophets  threaten  God's 
vengeance  upon  the  Babylonians,  they  say  their  enemies 
should  be  most  fierce,  not  seeking  gold  or  silver,  but  desiring 
human  blood  ;  and  then  they  narrate  every  kind  of  atrocious 
deed  which  is  customary  in  war.  (Jer.  1.  42.)  But  nothing 
of  this  kind  happened  when  Babylon  was  taken  by  Cyrus  ; 
but  when  the  Babylonians  freed  themselves  from  the  Persian 
sway  by  casting  off  their  yoke,  Darius  recovered  the  city  by 
the  assistance  of  Zopyrus,  who  mutilated  his  person,  and 
pretended  to  have  suffered  such  cruelty  from  the  king  as  to 
induce  him  to  betray  the  city.  But  then  we  collect  how 
hardly  the  Babylonians  were  afflicted,  when  3000  nobles 
were  crucified  !  And  what  usually  happens  when  3000 
nobles  are  put  to  death,  and  all  suspended  on  a  gallows — 
nay,  even  crucified  ?  Thus  it  easily  appears,  how  severely 
the  Babylonians  were  punished  at  the  time,  although  they 
were  then  subject  to  a  foreign  power,  and  treated  shamefully 
by  the  Persians,  and  reduced  to  the  condition  of  slaves.  For 
they  were  forbidden  the  use  of  arms,  and  were  taught  from 
the  first  to  become  the  slaves  of  Cyrus,  and  dare  not  wear  a 
sword.  We  ought  to  touch  upon  these  things  shortly  to 
assure  us  of  the  government  of  human  events  by  the  judg- 
ment of  God,  when  he  casts  headlong  the  reprobate  when 
their  punishment  is  at  hand.  We  have  an  illustrious  ex- 
ample of  this  in  King  Belshazzar. 


CHAP.  V    1.  COMMENTARIES  ON  DANIEL.  309 

The  time  of  the  deliverance  predicted  by  Jeremiah  was  at 
hand — the  seventy  years  were  finished — Babylon  was  be- 
sieged. (Jer.  XXV.  11.)  The  Jews  might  now  raise  up  their 
heads  and  hoijo  for  the  best,  because  the  arrival  of  Cyrus 
approached,  contrary  to  the  opinion  of  tliem  all ;  for  he  had 
suddenly  rushed  down  from  the  mountains  of  Persia  wlien 
that  was  a  barbarous  nation.  Since,  therefore,  the  sudden 
coming  of  Cyrus  was  like  a  whirlwind,  this  change  might 
possibly  give  some  hope  to  the  Jews  ;  but  after  a  Icngtli  of 
time,  so  to-  sjDoak,  had  elapsed  in  the  siege  of  the  city,  this 
miglit  cast  down  their  spirits.  While  king  Belshazzar  was 
banqueting  with  his  nobles,  Cyrus  seems  able  to 'thrust  him 
out  iu  the  midst  of  his  merriment  and  hilaritv.  Meanwhile 
tlie  Lord  did  not  sit  at  rest  in  heaven  ;  for  he  blinds  tlie 
mind  of  the  impious  king,  so  that  he  should  willingly  incur 
punishments,  yet  no  one  drew  him  on,  for  he  incurred  it 
himself  And  whence  could  this  arise,  unless  God  had  given 
him  up  to  his  enemy  ?  It  was  according  to  that  decree  of 
wliich  Jeremiah  was  the  herald.  Hence,  although  Daniel 
narrates  the  liistory,  it  is  our  duty,  as  I  have  said,  to  treat 
of  things  far  more  important  ;  for  God  who  had  promised 
his  peojjle  deliverance,  was  now  stretching  forth  his  hand  in 
secret,  and  fulfilling  the  predictions  of  his  Prophets.  (Jer. 
XXV.  26.) 

It  now  follows — King  Belshazzar  was  drinking  wine  he/ore 
a  thousand.  Some  of  the  Rabbis  say,  "  he  strove  with  his 
thousand  nobles,  and  contended  with  them  all  in  drinking 
to  excess  ;"  but  this  seems  grossly  ridiculous.  When  he  says, 
he  drank  wine  before  a  thousand,  he  alludes  to  the  custom  of 
the  nation,  for  the  kings  of  the  Chaldeans  very  rarely  invited 
guests  to  their  table  ;  they  usually  dined  alone,  as  the  kings 
of  Europe  now  do  ;  for  they  think  it  adds  to  their  dignity 
to  enjoy  a  solitary  meal.  The  pride  of  the  kings  of  Chaldca 
was  of  this  kind.  When,  therefore,  it  is  said,  BelsJiaezar 
drank  wine  before  a  thousand,  something  extraordinary  is 
intended,  since  he  was  celebrating  this  annual  banquet  con- 
trary to  his  ordinary  custom,  and  he  deigned  to  treat  liis 
uobles  with  such  honour  as  to  receive  them  as  his  guests. 
Some,  indeed,  conjecture  that  he  drank  wine  openly,  as  he 


310  COMMENTARIES  ON  DAKIEL.  LECT.  XXIII. 

was  accustomed  to  become  intoxicated  when  there  were  no 
witnesses  present ;  but  there  is  no  force  in  this  comment : 
the  word  before  means  in  the  presence  or  society  of  others. 
Let  us  go  on  : 

2,  Belshazzar,  whiles  he  tasted  2.  Beltsazar  praecepit'  iu  gustu, 

the  wine,  commanded  to  bring  the  vel,  sapore,  vini,  ut  afferrent  vasa 

gokleu  and  silver  vessels  which  his  auri  et  argenti,"  qute  asportaverat, 

father  Nebuchadnezzar  had  taken  vel,  extuhrat,  Nebuchadnezer  pater 

out  of  the  temple  which  was  in  Jem-  ejus  ex  templo  quod  es<  in  Jerusa- 

salem ;  that  the  king  and  his  princes,  lem,  ut  biberent  in  illis  rex,  et  pro- 

his  wives  and  his  concubines,  might  ceres  ejus,  uxores  et  concubinse.^ 
drhik  therein. 

Here  king-  Belshazzar  courts  his  own  punishment,  because 
he  furiously  stirred  up  God's  wrath  against  himself,  as  if  he 
was  dissatisfied  with  its  delay  while  God  put  off  his  judgment 
for  so  long  a  period.  This  is  according  to  what  I  have  said. 
When  the  destruction  of  a  house  is  at  hand,  the  impious  re- 
move the  posts  and  gates,  as  Solomon  says.  (Pro v.  xvii.  19.) 
God  therefore,  when  he  wishes  to  execute  his  judgments,  im- 
pels the  reprobrate  by  a  secret  instinct  to  rush  forward  of 
their  own  accord,  and  to  hasten  their  own  destruction.  Bel- 
shazzar did  this.  His  carelessness  was  the  sign  of  his  stu- 
pidity, and  also  of  God's  wrath,  when  in  the  midst  of  his  own 
pride  and  crimes  he  could  delight  in  revelling.  Thus  his 
blindness  more  clearly  points  out  God's  vengeance,  since  he 
was  not  content  with  his  own  intemperance  and  excesses, 
but  must  openly  declare  war  against  God.  He  ordered, 
therefore,  says  he,  the  gold  and  silver  vessels  to  he  brought  to 
him  which  he  had  taken  away  from  Nebuchadnezzar.  These 
vessels  appear  to  have  been  laid  up  in  the  treasury  ;  hence 
Nebuchadnezzar  had  never  abused  these  vessels  in  his  life- 
time ;  we  do  not  read  that  Evil-Merodach  did  anything  of 
this  kind,  and  Belshazzar  now  wishes  purposely  to  inflict 
this  insult  on  God.  There  is  no  doubt  he  brought  forth 
those  vessels  by  way  of  ridicule,  for  the  purpose  of  triumph- 
ing over  the  true  God,  as  we  shall  afterwards  see. 

'  Verbally  it  means  said,  but  here  it  signifies  commanded. — Calvin.  ■ 

"  Made  of  gold  and  silver. — Calvin. 

"  Some  translate  his  wife,  since  there  was  one  principal  wife,  who  alone 
was  the  king's  companion,  and  she  received  the  name  of  Queen,  as  we  shall 
aftervrards  see. — Calvin. 


CHAP.  V.  2.  COMMENTARIES  ON  DANIEL.  311 

Wc  have  already  explained  the  sense  in  which  the  Pro- 
phet calls  Nebuchadnezzar  the  father  of  Belshazzar,  since  it 
is  usual  in  all  languages  to  speak  of  ancestors  as  Withers ; 
for  Belshazzar  was  of  the  offspring  of  Nebuchadnezzar,  and 
being  really'  his  grandson,  he  is  naturally  called  his  son  ; 
and  this  will  occur  again.  There  are  some  Avho  think  Evil- 
Merodachwas  stricken  with  that  grievous  affliction  mentioned 
in  the  last  chapter:  possibly  his  name  was  Nebuchadnezzar, 
but  there  is  no  reason  for  adopting  their  opinion  ;^  it  is 
frivolous  to  fly  directly  to  this  conjecture  when  the  name  of  the 
father  occurs.  The  Prophet  says  Belshazzar  committed  this 
under  the  infiuence  of  wine.  Since  D52LD,  tegnem,  signifies 
"  to  taste,"  no  doubt  he  here  speaks  of  tasting  ;  and  since 
this  may  be  metaphorically  transferred  to  the  understanding, 
some  explain  it  to  mean  being  impelled  by  wine,  and  thus 
his  drunkenness  took  the  place  of  reason  and  judgment. 
Nights  and  love  and  wine,  says  Ovid,  have  no  moderation  in 
them.^  This  explanation  I  think  too  forced  ;  it  seems  simply 
to  mean,  when  Belshazzar  grew  warm  with  wine,  he  com- 
manded the  vessels  to  be  brought  to  him ;  and  this  is  the 
more  usual  view.  When,  therefoi'o,  the  savour  of  the  wine 
prevailed, — that  is,  when  it  seized  upon  the  king's  senses, 
then  he  ordered  the  vessels  to  he  brought  It  is  worth  while 
to  notice  this,  to  induce  us  to  be  cautious  concerning  intem- 
.perance  in  drinking,  because  nothing  is  more  common  than 
the  undertaking  many  things  far  too  rashly  when  our  senses 
are  under  the  influence  of  wine.  Hence  we  must  use  wine 
soberly,  that  it  may  invigorate  not  only  the  body  but  the 
mind  and  the  senses,  and  may  never  weaken,  or  enervate,  or 
stupify  our  bodily  or  mental  poAvers.  And  this  is,  alas  !  too 
common,  since  the  vulgar  proverb  is  well  known — pride 
springs  from  drunkenness.  For  this  reason  the  poets  sup- 
posed Bacchus  to  have  horns,  since  intemperate  men  are 

'  This  is  the  view  of  the  Duke  of  Manchester:  it  is  ably  supported  in 
his  learned  volume  on  "  The  Times  of  Daniel."  As  we  have  had  occasion 
to  review  the  general  argument  elsewhere,  we  merely  allude  to  it  here. — 

See  DiSSERTATIOiXS. 

*  Ars.  Amor.,  Eleg.  vi.     The  French  translation  is  worthy  of  notice, — 
"  La  nuiet,  I'amour,  Ic  boire  s.ans  mesure, 
N'  induit  a  rien  siuon  a  toutc  ordure." — Ed. 


812  COMMENTARIES  ON  DANIEL.  LECT.  XXIII. 

always  puffed  up,  and  the  most  wretched  fancy  themselves 
kings.  What  tlien  must  happen  to  monarchs,  when  in  their 
forgetfulness  they  dream  themselves  kings  of  kings,  and  even 
deities  ?  The  Prophet  wishes  to  mark  this  fault  when  he 
says,  Belshazzar,  under  the  influence  of  wine,  ordered  vessels 
to  be  brought  to  him.     It  now  follows, — 

3.  Then  tliey  brought  the  goklen  ves-  3.  Tunc  attulerunt  vasa  au- 
sels  that  Mere  taken  out  of  the  temple  rea  quae  extulerant  ex  temple 
of  the  house  of  God  which  ivas  at  domus  Dei  qu?e  erat  in  Jerusa- 
Jerusalem  ;  and  the  king  and  his  princes,  lem  :  et  biberunt  in  illis  rex, 
his  wives  and  his  concubines,  drank  in  et  proceresejuSjCtuxorj^etcon- 
them.  cubinse  ipsius. 

The  Prophet  uses  the  Avord  "  golden,''  probahly,  because 
the  most  precious  vessels  were  brought ;  silver  miglit  also 
have  been  added,  but  the  more  splendid  ones  are  noticed. 
He  docs  not  say  that  Nebuchadnezzar  carried  them  off,  but 
implies  it  to  be  the  common  act  of  all  the  Babylonians. 
They  obtained  the  victory  under  the  direction  of  this  king, 
hence  he  used  the  spoils ;  and  since  they  were  all  engaged 
in  the  victory,  the  Prophet  speaks  of  them  all.  In  using  the 
jihraso,  "the  temple,"  he  expresses  more  than  before,  by 
saying,  not  from  Jerusalem  only  but  from  the  temple  of  God's 
house. 

4.  They  drank  wine,  and  praised  4.  Biberunt  vinum,  et  laudarunt 
the  gods  of  gold,  and  of  silver,  of  deos  aureos,  et  argenteos,  sereos,  fer- 
brass,  of  iron,  of  wood,  and  of  stone,     reos,  ligneos,  et  lapideos.  , 

Here  the  Prophet  shews  more  distinctly  and  clearly  how 
the  king  insulted  the  true  and  only  God,  by  ordering  his 
vessels  to  be  brought  to  him.  For  when  they  had  been 
brought  forth,  tliey  praised,  says  he,  all  their  gods  of  gold  and 
silver  ;  meaning  in  defiance  of  the  true  God  they  celebrated 
the  praises  of  their  false  deities,  and  thanked  them,  as  we 
find  in  Ilabakkuk.  (Cli.  i.  16.)  Although  there  is  no  doubt 
they  sacrificed  heartily  the  produce  of  their  industry,  as  the 
Prophet  there  expresses  it,  yet  tliey  exalted  their  own  gods, 
and  thus  obliterated  the  glory  of  the  true  God.  And  this  is 
the  reason  why  the  Prophet  now  takes  pains  to  state  those 
vessels  to  have  been  brought /ro7?i  the  tenqde  of  God's  house. 
For  he  here   strengtlicns  the  impiety  of  the  king  and  his 

'  Or,  "  wives,"  in  the  plural  inunbcr. — Culoin. 


CHAP.  V.  4.  COMMENTARIES  ON  DANIEL.  813 

nobles  for  erecting  their  horns  against  the  God  of  Israel. 
There  is  then  a  great  contrast  between  God  who  commanded 
his  temjDle  to  be  built  at  Jerusalem,  and  sacrifices  to  be 
offered  to  him  and  false  gods.  And  this  was  the  head  and 
front  of  Belshazzar's  offending,  because  he  thus  purposely 
rose  up  against  God,  and  not  only  tyrannically  and  miserably 
oppressed  the  Jews,  but  triumphed  over  their  God — the 
Creator  of  heaven  and  earth.  This  madness  accelerated  his 
ultimate  destruction,  and  it  occurred  for  the  purpose  of 
liasteningi  the  time  of  their  deliverance.  Hence  I  have  re- 
presented him  to  have  been  drawn  by  God's  great  instinct 
to  such  madness  that  vengeance  might  be  ripened. 

They  drank,  says  he,  wine,  and  j^raised  theii^  gods.  The 
Prophet  does  not  ascribe  the  praise  of  their  gods  to  drunken- 
ness, but  he  obliquely  shews  their  petulance  to  have  been 
increased  by  drink.  For  if  each  had  been  sober  at  home,  he 
would  not  have  thus  rashly  risen  up  against  God  ;  but  when 
imjiiety  exists  in  the  heart,  intcmjierance  becomes  an  addi- 
tional stimulus.  The  Prophet  seems  to  me  to  mean  this, 
when  he  repeats,  they  were  drinking  ;  for  he  had  said,  the 
king  and  his  nobles,  Jiis  ivife,  and  concubines,  were  drinking. 
He  now  inculcates  the  same  thing  in  similar  words,  but 
adds,  they  drank  wine, — meaning  their  madness  was  the 
more  inflamed  by  the  excitement  of  the  wine.  Then  they 
praised  the  gods  of  silver,  &c.  The  Prophet  here  reproach- 
fully mentions  gods  of  gold,  silver,  brass,  luood,  and  stone, 
since  we  know  God  to  have  nothing  in  common  with  cither 
gold  or  silver.  His  true  image  cannot  be  expressed  in  cor- 
ruptible materials  ;  and  this  is  the  reason  why  the  Prophet 
calls  all  the  gods  which  the  Babylonians  \\o\'ii\\\\>\)C(\,  golden, 
silver,brazen,wooden,  and  stone.  Clearly  enough  the  heathen 
never  were  so  foolish  as  to  suppose  the  essence  of  Deity  to 
reside  in  gold,  or  silver,  or  stone  ;  they  only  called  them 
images  of  their  deities  ;  but  because  in  their  opinion  the 
power  and  majesty  of  the  deity  was  included  within  the 
material  substance,  the  Prophet  is  right  in  so  comjilctely 
condemning  their  criminality,  because  we  hear  how  carefully 
idolaters  invent  every  kind  of  subtlety.  In  the  present 
times,  the  Papacy  is  a  glaring  proof  how  men  cling  to  gross 


314  COMMENTARIES  ON  DANIEL.  LECT.  XXIII. 

superstitions  when  tliey desire  to  excuse  their  errors;  lience 
the  Prophet  does  not  liere  admit  those  vain  pretences  by 
which  the  Babylonians  and  other  heathens  disguise  their 
baseness,  but  he  says,  their  gods  luere  of  silver  and  gold. 
And  why  so  ?  for  although  they  orally  confessed  that  gods 
reign  in  heaven,  (so  great  was  the  multitude  and  crowd  of 
their  deities  that  the  supreme  God  was  quite  shrouded  in 
darkness,)  although  therefore  the  Babylonians  confessed 
their  gods  to  have  dwelt  in  heaven,  yet  they  fled  to  statues 
and  pictures.  Hence  the  Prophet  deservedly  chides  them 
for  adoring  gods  of  gold  and  silver.  As  to  his  saying,  then 
the  vessels  were  brought,  it  shews  how  the  slaves  of  tyrants 
obey  them  in  the  worst  actions,  because  no  delay  intervened 
in  bringing  the  vessels  from  the  treasury.  Daniel  there- 
fore signifies  how  all  the  king's  servants  were  obedient  to 
his  nod,  and  desirous  of  pleasing  a  person  brutish  and 
drunken  ;  at  the  same  time  he  shews  the  shortness  of  that 
intemperate  intoxication  ;  for  he  says, — 

5.  In  the  same  hour  came  forth  fin-  .5.  In  ilia  hora  egressi  sinit 

gers  of  a  man's  hand,  and  wrote  over  digiti  manus  hominis,  et  scribe- 

against   the  candlestick  upon  the  plas-  bant  e  regione  lucernfe'  super 

ter  of  the  wall  of  the  king's  palace ;  and  calcein  parietis^  palatii  regis,  et 

the  king  sa^7  the  part  of  the  hand  that  rex   cernebat   palmam'  manus 

wrote.  scribentis. 

Here  Daniel  begins  his  narration  of  the  change  which 
took  place,  for  at  that  instant  the  king  acknowledged  some- 
thing sorrowful  and  disturbing  to  be  at  hand.  Yet,  as  he 
did  not  at  once  understand  what  it  was,  God  gave  him  a 
sign  as  an  omen  of  calamity,  according  to  the  language  of 
the  profane.  In  this  way  God  sent  him  warning  when  he 
saw  the  king  and  his  nobles  raging  with  mad  licentiousness. 
There  appeared,  then,  the  hand  of  a  man,  says  the  Prophet, 
using  this  expression  from  its  similitude  and  form.  We  are 
sure  it  was  not  a  man's  hand  ;  it  had  the  appearance  of  one, 
and  hence  was  called  so.  Scripture  often  uses  this  method 
of  expression,  especially  when  treating  external  symbols. 

*  Or,  "  candlestick ;"  some  explain  it,  "  \\'u\i\o\i." -^Calvin. 
"  Some  consider  it  the  surface,  others  the  roof,  which  is  probable. — 
Calvin. 
^  Others  translate  it  "finger." — Calvin. 


CHAP.  V.  5.  COMMENTARIES  ON  DANIEL.  315 

This  is,  then,  a  sacramental  form  of  speech,^  if  I  may  use 
the  expression.  God,  indeed,  wrote  the  inscription  by  his 
own  power,  but  he  shews  King  Bclshazzar  the  figure  as  if  a 
man  had  written  it  on  the  wall ;  hence  the  fingers  of  a  hand 
were  put  forth.  This  expression  conduces  in  no  slight  degree 
to  the  reality  of  the  miracle  ;  for  if  Belshazzar  had  seen  this 
on  the  wall  from  the  very  first,  he  might  have  supposed 
some  artifice  had  placed  the  hand  there  ;  but  when  the  wall 
was  previously  bare,  and  then  the  hand  suddenly  ajipeared, 
we  may  ^'cadily  understand  the  hand  to  have  been  a  sign 
from  heaven,  through  which  God  wished  to  shew  something 
important  to  the  king.  The  fingers  of  a  hand,  then,  luereput 
forth,  and  lurote  from  the  midst  of  the  candlestick,  or  lamp. 
Clearly,  then,  this  was  a  feast  by  night,  and  Babylon  was 
taken  in  the  midst  of  the  night.  No  wonder  their  banquets 
were  protracted  to  a  great  length,  for  intemperance  has  no 
bounds.  When  men  are  accustomed  to  spend  the  day  in 
luxury,  I  confess  indeed  they  do  not  usually  continue  their 
banquets  till  midnight ;  but  when  they  celebrate  any  splendid 
and  remarkable  feast,  they  do  not  find  the  daylight  suflrcient 
for  their  festivites  and  the  grosser  indulgences  of  the  table. 
Hence  the  hand  appeared  from  the  candlesticks  to  render  it 
the  more  conspicuous.  That  hand,  says  the  Prophet,  wrote 
on  the  surface  of  the  palace  wall.  If  any  one  had  announced 
to  the  king  this  appearance  of  a  human  hand,  he  might  have 
doubted  it ;  but  he  says  the  king  was  an  eye-witness,  for  God 
wished  to  terrify  him,  as  we  shall  afterwards  see,  and  hence  he 
set  before  him  this  spectacle.  The  king,  then,  perceived  it ; 
perhaps  his  nobles  did  not ;  and  w(3  shall  afterwards  see  how 
the  terror  operated  upon  the  king  alone,  unless,  indeed,  some 
others  trembled  with  him.  When,  therefore,  they  saw  his 
countenance  changed  and  exhibiting  proofs  of  terror,  they  be- 
gan to  fear,  although  they  were  all  desirous  of  affording  him 
some  consolation.  Hence  God  wished  to  summon  this  impi- 
ous king  to  His  tribunal  when  the  hand  of  a  man  appeared 
before  him  in  the  act  of  writing.  We  shall  see  what  it  wrote 
in  its  proper  place. 

^  This  i)lirase  is  wortliy  of  notice.  The  Ijatin  is  "  sacramentalis  locutio  ;" 
the  French,  "est  aussl  sacramentale."  See  our  Ezckicl,  vol.  ii.,  p.  312  and 
note,  where  the  Sabbath  is  termed  a  Sacrament. 


816  COMMENTARIES  ON  DANIEL.  LECT.  XXIV. 


PRAYER. 

Grant,  Almighty  God,  since  we  are  so  prone  to  forgetfulness  and 
to  our  own  indulgence  in  the  desires  and  pleasures  of  the  flesh, — 
Grant,  I  say,  to  each  of  us  to  be  recalled  to  the  contemplation 
of  tliy  judgments ;  and  may  we  be  anxious  to  walk  as  in  thy 
sight.  ]May  we  be  afraid  of  thy  just  vengeance,  be  careful  not 
to  provoke  it  by  our  petulance  and  other  vices;  but  may  we 
submit  ourselves  to  thee,  be  held  up,  and  propped  up  by  thy 
hands,  and  proceed  in  the  sacred  course  of  thy  calling,  until  at 
length  thou  shalt  raise  us  to  thy  heavenly  kingdom,  which  has 
been  acquired  for  us  by  the  blood  of  thine  only-begotten  Son. — 
Amen. 


Hcctuvc  <!rb)cntj)'fottvtIj. 

6.  Then  the  king's   countenance         6.  Tunc    Regis   vultus'  mutatus 

was     changed,    and    his    thoughts  est :  et  cogitationcs  ejus  terruerunt 

troubled  him,  so  that  the  joints  of  eum,  et    ligamina    lumborum   ejus 

his  loins  were  loosed,  and  his  knees  solvebantur,^  et  poplites  ejusinvicem 

smote  one  against  another.  collisi  sunt. 

Here  Daniel  shews  how  the  king's  mind  was  struck  with 
fear,  lest  any  one  should  think  his  fright  without  foundation. 
But  he  expresses,  by  many  circumstances,  how  disturbed  tlie 
king  was,  and  thus  the  sufficiency  of  the  reason  would  easily 
appear.  It  was  needful  for  him  to  be  so  struck,  that  all 
might  understand  how  God  was  seated  on  his  throne,  and 
summoned  him  as  a  criminal.  We  mentioned  before  how 
Daniel  impresses  us  with  the  pride  of  this  king,  and  his 
careless  security  is  a  clear  proof  of  it.  When  the  daily  siege 
of  the  city  ought  to  have  rendered  him  anxious,  he  was  cele- 
brating his  usual  banquets,  as  if  in  profound  peace.  Whence 
lie  appears  to  be  corrupted  by  a  kind  of  spiritual  drunken- 
ness, so  as  not  to  feel  his  own  calamities.  This,  then,  is  the 
reason  why  God  roused  him  up  and  awakened  him  from  his 
lethargy,  because  no  ordinary  means  were  effectual  in  re- 
calling him  to  soundness  of  mind.  The  fear  which  he  expe- 
rienced might  seem  a  convenient  preparation  for  penitence. 

>  "  The  form  or  figure,"  verbally. — Calvin. 

2  "  His  hip-joints,"  for  the  Hebrews  and  Chaldces  use  roimdabout  ex- 
pressions.— Calvin. 


CHAP.  v.  6.  COMMENTARIES  ON  DANIEL.  81 7 

But  we  see  the  same  thing  in  this  case  as  we  do  in  that  of 
Esau  ;  for  he  was  not  only  touched  with  contrition  when  he 
saw  himself  cut  off,  but  he  uttered  a  loud  and  piercing  lamen- 
tation when  seelving  his  father's  "blessing/'  and  yet  he  was 
too  late.  (Gen.  xxvii.  34.)  A  similar  occurrence  is  related 
liere  of  King  Belshazzar,  but  we  must  remark  upon  every- 
thing in  order.  Daniel  says,  The  king's  countenance  was 
changed;  then,  the  joints  of  his  limbs  were  loosened,  and  he 
was  disturbed,  or  frightened,  in  his  thoughts ;  and  lastly,  he 
adds,  his  Icnees  smote  together.  The  word  propei-ly  signifies, 
to  strike  one  against  another.  By  these  signs  the  Prophet 
shews  how  King  Belshazzar  was  frightened  by  the  vision 
already  mentioned.  Without  doubt,  as  I  have  just  said, 
God  inspired  him  with  this  terror,  for  we  know  even  when 
God  has  openly  ascended  to  his  own  tribunal,  how  stupid 
the  reprobate  remain,  and  how  immovable  !  But  God  wished 
to  affect  the  mind  of  this  impious  king,  and  to  render  his 
ignorance  without  excuse. 

Here  we  may  remark,  generally,  in  how  many  ways  God 
touches  men's  hearts — not  those  of  the  reprobate  only,  but 
also  of  his  elect,  for  we  see  even  the  best  men  slow  and 
slothful  when  God  summons  them  to  his  judgment-seat.  It 
becomes  necessary  to  chastise  them  with  rods,  otherwise  they 
never  approach  God  of  their  own  accord.  He  might,  indeed, 
move  their  minds  without  violence ;  but  he  wishes  to  set 
before  us,  as  in  a  glass,  our  slowness  and  slothfulness,  since 
we  do  not  obey  his  word  with  natural  "willingness.  Hence 
he  tames  his  children  with  cords  when  they  will  not  profit 
by  his  word.  With  regard  to  the  reprobate,  he  often  chides 
their  obstinacy,  because,  before  he  undertakes  the  office  of 
judge,  he  kindly  entices  them  ;  when  they  do  not  profit  by 
this,  he  threatens  ;  and  when  his  threats  are  useless  and 
devoid  of  efficacy,  he  then  calls  them  to  his  tribunal.  Re- 
specting the  fate  of  the  King  of  Babylon,  God  had  suffered 
Daniel  to  be  silent,  for  his  ingratitude  and  pride  had  closed 
the  door,  so  as  to  prevent  Daniel  from  undertaking  the  ofllcc 
of  a  teacher  as  he  was  prepared  to  do ;  hence  the  King  of 
Babylon  continued  without  one.  But  God  suddenly  appeared 
as  a  judge,  by  the  writing  of  which  we  have  shortly  spoken. 


318  COMMEISTARIES  ON  DANIEL.  LECT.  XXIV. 

and  of  wliich  we  shall  say  more  in  tlie  proper  place.  Whatever 
its  meaning  may  be,  we  see  King  Belshazzar  not  only  ad- 
monished by  an  outward  sign  of  liis  approaching  death,  but 
inwardly  stirred  up  to  acknowledge  himself  to  be  dealing 
with  God.  For  the  reprobate  often  enjoy  their  own  plea- 
sures, as  I  have  said,  although  God  shews  himself  to  be  their 
judge.  But  he  treats  King  Belshazzar  differently:  he  desires 
to  inspire  him  with  terror,  to  render  him  more  attentive 
to  the  perusal  of  the  writing.  This  time  was,  as  I  have  said, 
a  preparation  for  repentance ;  but  he  failed  in  the  midst  of 
his  course,  as  we  see  too  many  do  who  tremble  at  the  voice 
of  God  and  at  the  signs  of  his  vengeance,  as  soon  as  he  ad- 
monishes them  ;  but  these  feelings  are  but  evanescent;  thus 
proving  how  little  they  have  learnt  of  the  necessary  lesson. 

The  example  of  Esau  is  similar  to  this,  since  he  despised 
God's  grace  when  he  heard  himself  deprived  of  the  inlierit- 
ance  divinely  promised  him.  (Gen.  xxv.  33.)  He  treated 
the  blessing  as  a  fable  till  he  found  it  a  serious  matter ;  he 
then  began  to  lament,  but  all  in  vain.  Such  also  was  the 
fright  of  King  Belshazzar,  as  we  shall  soon  perceive.  Even 
vfhen  Daniel  explained  the  writing  to  him,  he  was  by  no 
means  moved  by  it,  but  adorned  Daniel  with  royal  tokens  of 
regard.  Yet  the  object  and  use  of  this  was  totally  different, 
for  when  the  nobles  were  moved,  and  the  reality  became 
manifest,  God  in  this  way  demonstrated  his  glory  :  and 
Darius,  who  took  the  city,  with  his  son-in-law  Cyrus,  under- 
stood how  his  own  valour  and  perseverance  were  not  the 
sole  cause  of  his  victory,  and  how  the  satraps,  Gobryas  and 
Gadata,  would  not  have  assisted  him  so  materially  unless 
the  whole  affair  had  been  under  God's  auspices.  Thus  God 
shewed  himself  as  in  a  glass  to  be  the  avenger  of  his  peojile, 
as  he  had  promised  seventy  years  previously.  It  novv  fol- 
lows : — 

7.  The  king  cried  aloud  to  bring  7-  Clamavit  vex  forliter,  ut  in- 
in  the  astrologers,  the  Chaldeans,  troduccrentur  magi,  Chaldsei,  et  a.s- 
and  the  soothsayers.  And  the  king  trologi,'  et  loquutus  est  rex,  et 
spake,  and  said  to  the  wise  men  of  dixit  sapientibus  Babylonis,  Quis- 
Babylon,  Whosoever  shall  read  this  quis  legerit  scripturani  hanc,  et  in- 
Avriting,  and  shew  me  the  interpre-  terprctationem  ejus  indicaverit  mihi, 
tation  thereof,  shall  be  clothed  with     purpura   vcstietur,    et    torques   ex 

'  We  have  previously  explained  these  words. — Calvin. 


CIIAr.  V.  7.  COMMENTAllIES  ON  DANIEL.  519 

scarlet,  and  have  a  chain  of  gold  aiiro,  hoc  est,  aureus.^  super  collum 
about  his  neck,  and  shall  be  the  third  ejus,  et  tertius  in  regno  doniiua- 
ruler  in  the  kingdom.  bitur. 

The  Prophet  narrates  how  King  Belshazzar  sought  a 
remedy  for  his  anxiety  ;  hence  we  gather  liow  liis  mind  was 
so  immediately  wounded,  and  how  he  felt  he  could  not 
escape  God's  hand,  otherwise  he  would  not  have  called  the 
wise  men  so  suddenly  in  the  midst  of  the  banquet.  Again, 
when  the  Prophet  says,  lie  cried  out  loudly,  lie  was  clearly 
so  astonished  as  to  forget  his  being  king,  for  to  cry  out  at 
table  was  not  consistent  with  his  dignity.  But  God  expelled 
all  pride  from  him,  by  compelling  him  to  burst  forth  into  a 
cry,  like  a  man  completely  beside  himself.  We  must  now 
consider  the  remedy  to  which  he  resorted :  he  ordered  the 
Chaldeans,  and  magi,  and  astrologers  to  he  called.  We  learn 
from  this  how  exceedingly  prone  men  are  to  vanity,  lying,  and 
falsehood.  Daniel  ought  to  have  been  first,  even  among  the 
Chaldeans,  for  that  was  an  answer  worthy  of  remembrance 
which  he  had  given  to  the  grandfather  of  this  king,  when 
he  predicted  his  becoming  like  the  beasts  of  the  forest. 
Since  this  projihecy  was  verified  by  the  event,  his  authority 
ought  to  have  flourished  even  to  a  thousand  years.  He  was 
daily  in  the  king's  sight,  and  yet  he  was  neglected,  while  the 
king  sent  for  all  the  Chaldeans,  and  astrologers,  and  diviners, 
and  magi.  Truly  enough,  these  men  were  then  in  so  great 
repute  that  they  deservedly  obscured  the  fame  of  Daniel,  for 
they  were  indignant  at  a  captive  being  preferred  to  native 
teachers,  when  they  knew  their  own  glory  amongst  all  peoples 
depended  upon  the  persuasion  of  their  being  the  only  wise 
men.  As,  therefore,  they  wished  to  retain  their  good  opi- 
nion, as  being  God's  counsellors,  no  wonder  they  despised 
this  stranger.  But  this  feeling  cannot  avail  for  a  moment 
before  God :  for  what  can  be  urged  in  defence  of  the  king's 
impiety  ?  His  grandfather  was  a  memorable  instance  of 
God's  vengeance,  when  rejected  from  the  compa,ny  of  men, 
and  compelled  to  dwell  among  the  wildest  beasts  of  the 
forest.  This,  truly,  could  not  appear  a  matter  of  chance. 
God,  then,  had  first  admonished  him  by  a  dream,  and  next 
sent  his  own  Prophet  as  the  interpreter  of  the  oracle  and  the 


320  COMMENTARIES  ON  DANIEL.  LECT.  XXIV. 

vision.  As  I  have  said,  the  fame  of  this  event  ought  to 
have  been  perpetual  among  the  Chaldeans,  yet  the  grandson 
of  King  Nebuchadnezzar  had  forgotten  his  example,  insulted 
the  God  of  Israel,  profaned  the  vessels  of  the  temple,  and 
triumphed  with  his  idols  !  When  God  sets  before  him  the 
sign  of  his  judgment,  he  calls  together  the  magi  and  the 
Chaldeans,  and  passes  by  Daniel.  And  what  possible  ex- 
cuse can  he  have  for  this  ?  We  have  seen,  as  I  have  said, 
how  very  prone  men  are  to  be  deluded  by  Satan's  impos- 
tures, and  the  well-known  proverb  becomes  true, — The  world 
loves  to  be  deceived  ! 

This,  also,  is  worthy  of  notice,  because  in  the  present  day, 
and  in  troublous  times,  many  protect  themselves  behind  the 
shield  of  their  ignorance.  But  the  explanation  is  at  hand — 
they  are  willingly  blind  ;  they  shut  their  eyes  amidst  the 
clearest  light ;  for  if  God  considered  King  Belshazzar  with- 
out excuse  when  the  Prophet  was  once  presented  to  him, 
what  excuse  can  the  blind  of  these  days  allege?  Oh  !  if  I 
could  determine  what  God's  will  is  for  me,  I  would  submit 
myself  instantly  to  it,  because  God  daily  and  openly  calls  to 
us  and  invites  us,  and  shews  us  the  way ;  but  none  answer 
him,  none  follow  him,  or  at  least  how  very  few  !  Hence  we 
must  diligently  consider  the  example  of  the  King  of  Babylon 
when  we  see  him  full  of  anxiety,  and  yet  not  seeking  God 
as  he  ought.  And  why  so  ?  He  wanders  about  in  great 
hesitation  ;  he  sees  himself  constrained,  and  yet  he  cannot 
fly  from  the  judgment  of  God,  but  seeks  consolation  in  magi, 
Chaldeans,  and  other  impostors  ;  for,  as  we  have  seen,  they 
had  been  once  or  twice  proved  so,  and  this  ought  to  have 
been  sufficiently  celebrated  and  notorious  to  all  men.  We 
see,  then,  how  blind  King  Belshazzar  was,  since  he  closed 
his  eyes  to  the  light  offered  him.  So  in  the  present  day 
almost  all  the  world  continues  in  blindness  ;  it  is  not  allowed 
to  wander  in  darkness,  but  when  light  shines  upon  it,  it 
closes  its  eyes,  rejects  God's  grace,  and  purposely  desires  to 
cast  itself  hcadlono-.     This  conduct  is  far  too  common. 

Now  the  Prophet  says, — The  king  jiromised  the  wise  men  a 
present  of  a  chain  of  gold  to  whoever  read  the  ivriting ;  and 
besides  this,  raiment  of  pur 2ile,  and  the  third  rank  in  the 


CHAP.  V.  8,  9.  COMMENTARIES  ON  DANIEL.  S21 

kingdom !  This  shews  him  not  to  have  been  sincerely 
touched  by  the  fear  of  God.  And  this  repugnance  is  worthy 
of  observation  in  tlie  wicked,  who  dread  God's  judgments, 
and  yet  the  pride  of  tlieir  hearts  is  not  corrected  and  sub- 
dued, as  we  saw  in  the  case  of  tliis  king.  For  his  knees 
smote  one  against  the  other,  and  the  joints  of  his  loins  were 
loosened :  he  trembles  throughout  his  entire  frame,  and  be- 
comes half  dead  with  fear,  because  God's  terror  seizes  on  all 
his  senses.  Meanwhile,  we  see  a  hidden  pride  lurking  in  his 
mind,  which  breaks  forth  in  the  promise,  whoever  shall  in- 
terpret the  writing,  shall  he  the  third  in  rank  in  the  kingdom  ! 
God  had  already  deprived  him  of  his  royal  dignity ;  yet  he 
still  wishes  to  raise  others  on  high  in  defiance  of  God  !  What, 
then,  is  the  meaning  of  this  ?  We  see  how  often  the  wicked 
are  terrified,  and  how  deeply  they  cherish  a  hidden  con- 
tumacy, so  that  God  never  subdues  them.  They  shew, 
indeed,  many  signs  of  repentance ;  but  if  any  one  carefully 
weighs  all  their  words  and  deeds,  he  will  find  the  ProiDhet's 
narration  concerning  King  Belshazzar  completely  verified, 
because  they  rage  against  God,  and  are  never  teachable  or 
obedient,  but  utterly  stupified.  We  saw  this  partly  in  a 
former  verse,  and  shall  see  it  again  more  clearly  at  the  end 
of  the  chapter.  As  to  the  latter  clause  of  the  verse,  he  shall 
rule  as  third  in  the  kingdom,  it  is  uncertain  whether  he  pro- 
mises the  third  portion  or  the  third  rank  ;  for  many  think 
the  queen,  of  whom  mention  wall  soon  be  made,  was  the  wife 
of  King  Nebuchadnezzar,  and  grandmother  of  King  Bel- 
shazzar.    It  follows : — 

8.  Then  came  in  all  the  king's  8,  Tunc  ingressi  sunt  omnes  sa- 
wise  men :  but  they  could  not  read  pientes  regis,  et  non  potuerunt 
the  writing,  nor  make  known  to  the  scripturam  legere,  et  interpreta- 
king  the  interpretation  thereof.  tionem  ejus  patefacere  regi. 

9.  Then  was  king  Belshazzar  9.  Tunc  rex  Beltsazar  multum 
greatly  troubled,  and  his  counte-  territus  fuit,  et  vultus  ejus  niutatus 
nance  was  changed  in  him,  and  his  fuit  super  eum,  in  eo :  et  principes 
lords  were  astonied.  ejus  fuerunt  obstupefacti.' 

Here  Daniel  relates  how  deceived  the  king  was  in  his 
opinion,  in  hoping  for  any  interpretation  of  the  writing  from 
either  the  magi   or  the  astrologers,  the  Chaldeans   or  the 

*  Or,  anxious. — Calvin. 
VOL.  I.  X 


322  COMMENTARIES  ON  DANIEL.  LECT.  XXIV. 

soothsayers  ;  for  none  of  them  could  read  it.      Hence  he 
pays  here  the  punishment  of  his  ingratitude  in  passing  over 
God's  Prophet,  while  he  knew  he  had  predicted  truth  to  liis 
grandfather  just  as  it   had  happened,  as  well  as  Daniel's 
general  excellence  in  wisdom.       Hence  the  proofs  of  liis 
calling  were  sufficiently  numerous  and  trustworthy.     Since, 
then,  he  had  so  despised  God's  unparalleled  benefit,  he  is 
destitute  of  counsel,  and  sees  himself  call  in  vain  upon  all 
the  Chaldeans  and  astrologers.     For  Daniel  says,  There  was 
no  one  who  could  read  the  writing  or  reveal  its  inter jiretation 
to  the  king.     Because  this  seems  absurd,  many  Rabbis  have 
hazarded  various  conjectures.     Some  think  the  letters  were 
transposed  ;  others  guess  that  they  were  changed  into  their 
counterparts  and  equivalents  ;  and  others  think  the  char- 
acters were  changed.     But  we  have  elsewhere  shewn  how 
bold  the  Jews  are  in  their  conjectures,  whenever  they  have 
no  certain  guide.     We  do  not  require  their  guesses,  because, 
very  probably,  the  writing  was  visible  to  the  king  and  con- 
cealed from  all  the  Chaldeans,  or  else  they  were  so  blind  that 
they  could  see  nothing ;  just  as  God  denounced  against  the 
Jews  a  stupor  of  this  kind.     We  see  what  he  pronounces,  by 
Isaiah,  (xxix.  11,)  "  Your  law  shall  be  like  a  sealed  book  : 
If  it  shall  be  said  to  any  one,  '  Read  it,'  he  shall  say,  '  The 
book  is  sealed,  I  cannot :'  or  the  book  may  be  opened  and 
ye  shall  all  become  blind  :    even  those  who  seem   to  be 
sharper  than  all  others,  shall  say  they  are  ignorant  and 
unlettered  men."      Whatever  God  threatened  against  the 
Jews  we  know  was  fulfilled,  and  is  fulfilled  to  this  day,  since 
a  veil  is  put  before  their  eyes,  as  Paul  says.     (2  Cor.  iii.  14.) 
Hence  they  were  blind  in  the  midst  of  the  brightest  light. 
What  wonder  then  if  the  same  thing  happened  to  the  Chal- 
deans, so  that  they  could  not  read  the  writing  ?     There  is 
no  necessity  to  conjecture  any  transposition  of  letters,  or 
any  inversion   of  their,  order,    or  any  change  of  one  into 
another ;  for  the  word  /piTy,  tekel,  went  first,  and  afterwards 
^5JD,  ^{JD,  Mena,  Mena.     These  guesses  then  are  frivolous  ; 
and  thus  much  is  certain,  God  wished  the  king  to  be  made 
aware  of  his  approaching  destruction  ;   next,  his  soul  was 
moved,  not  with  repentance,  but  only  enough  to  render  his 


CHAP.  V.  8,  9.  COMMENTARIES  ON  DANTEL.  323 

sloth  without  excuse  ;  and  hence,  whether  willingly  or  not, 
he  was  compelled  to  send  for  some  remedy,  since  he  knew 
himself  to  be  dealing  with  God. 

Now,  with  regard  to  the  writing  itself,  God  could  not 
be  a  free  agent  unless  he  possessed  the  jDower  of  addressing 
one  man  at  one  time,  and  a  number  of  men  at  another.  He 
wished  King  Belshazzar  to  be  conscious  of  this  writing, 
while  the  magi  were  all  as  unable  to  read  it  as  if  they  were 
blind.  And  then,  with  reference  to  the  interpretation,  their 
perplexity  heed  not  surprise  us.  For  God  spoke  enigmati- 
cally, when  he  said  Menb,  Mene,  and  then  Tekel,  that  is 
weighed,  and  Peres,  divided.  If  the  magi  could  have  read 
these  words  a  hundred  times  over,  they  could  never  either 
conjecture  or  comprehend  their  true  meaning.  The  prophecy 
was  allegorical,  until  an  interpreter  was  divinely  ordained 
for  it.  So  far  as  the  mere  letters  are  concerned,  there  is  no 
reason  why  we  should  be  surprised  at  the  eyes  of  the  magi 
being  blinded,  since  God  pleased  it  to  be  so,  and  wished  to 
cite  the  king  to  his  tribunal,  as  we  have  already  said.  The 
Prophet  says,  The  king  was  frightened,  his  countenance  was 
changed,  and  the  princes  also  were  distm-hed.  The  publicity 
of  the  event  ouoht  to  have  increased  the  sense  of  God's 
judgment,  for,  as  we  shall  afterwards  see,  King  Belshazzar 
himself  was  slain  that  very  night.  Cyrus  entered  while  the 
Babylonians  were  feasting,  and  enjoying  their  luxuries  in 
security.  So  remarkable  an  example  of  God's  juctice  might 
have  been  instantly  buried  in  that  drunken  revel,  had  it  not 
been  rendered  conspicuous  to  many  bystanders.  Hence 
Daniel  repeats.  The  king  was  disturbed,  after  he  saw  no  pros- 
pect of  either  aid  or  advice  from  his  magi  and  astrologers. 
He  says  also,  his  princes  were  astonished,  because  not  only 
the  king  ought  to  be  troubled  but  the  whole  Court,  and  the 
report  ought  to  flow  forth  not  only  through  the  city,  but  to 
foreign  nations,  since  there  is  no  doubt  that  Cyrus  w^as 
afterwards  informed  of  this  prophecy ;  for  he  would  not  have 
courted  Daniel  so  much,  nor  honoured  him  so  remarkably, 
unless  this  occurrence  had  been  made  known  to  him.  It 
afterwards  follows : 


32-i  COMMENTARIES  ON  DANIEL.  LECT.  XXIV. 

10.  Now  the  queen,  by  reason  of  10.  Regina  propter  verba  regis 
the  words  of  the  king  and  his  lords,  et  procerum  in  domum  symposii,' 
came  into  the  banquet-house  ;  and  ingressa  est,  loquuta  est  et  dixit, 
the  queen  spake,  and  said,  O  king,  Rex,  in  seternum  vive  :  ne  terreant 
live  for  ever :  let  not  thy  thoughts  te  cogitationes  tuse,  et  vultus  tuus 
trouble    thee,    nor   let  thy  counte-  ne  mutetur. 

nance  be  changed : 

11.  There  is  a  man  in  thy  king-  11.  Est  vir  in  regno  tuo,  in  quo 
dom  in  whom  is  the  spirit  of  the  spiritus  est  deorum  sanctorum : 
holy  gods  ;  and  in  the  days  of  thy  et  in  diebus  patris  tui  intelligentia,* 
father,  light  and  understanding,  and  et  scientia,  et  sapientia  quasi  sa- 
wisdom,  like  the  wisdom  of  the  gods,  pientia  deorum  reperta  est  in  eo  : 
was  found  in  him ;  whom  the  king  et  Rex  Nebuchadnezer  pater  tuus 
Nebuchadnezzar  thy  father,  the  magistrum  magorum,^  astrologo- 
king,  I  say,  thy  father,  made  mas-  rum,  Chaldseorum,  aruspicum  con- 
ter  of  the  magicians,  astrologers,  stituit  ipsum,  pater  tuus  rex,  in- 
Chaldeans,  and  soothsayers.  quam. 

Here  Daniel  relates  the  occasion  of  his  being  brought 
before  the  king,  as  the  reader  and  interpreter  of  the  writing. 
The  queen,  he  says,  did  this.  It  is  doubtful  whether  it  was 
the  wife  of  King  Belshazzar,  or  his  grandmother.  She  was 
probably  an  old  woman,  as  she  refers  to  events  in  the  time 
of  King  Nebuchadnezzar.  This  conjecture  has  no  sufficient 
foundation,  and  hence  it  is  better  to  suspend  our  judgment 
than  to  assert  anything  rashly  ;  unless,  as  we  before  saw, 
his  wife  was  at  table  with  him.  As  far  as  we  can  gather 
the  words  of  the  Prophet  with  certainty,  we  must  diligently 
notice  them,  and  thus  convict  the  king  of  ingratitude,  be- 
cause he  did  not  admit  Daniel  among  the  magi,  Chaldeans, 
and  astrologers.  The  holy  man  had  no  wish  to  be  reckoned 
in  that  company  ;  he  would  have  deserved  to  lose  God's  pro- 
phetic spirit  had  he  thus  mingled  with  impostors  ;  and  he 
is  clearly  to  be  distinguished  from  them.  King  Nebuchad- 
nezzar had  set  him  over  all  the  magi  ;  he  had  no  wish  to 
exercise  this  honour,  unless,  as  I  have  just  said,  he  would 
deprive  himself  of  the  singular  gift  of  prophecy  ;  for  Ave  must 
always  take  care  how  far  we  can  go.  We  know  how  very 
prone  we  are  to  be  enticed  by  the  blandishments  of  the 
world,  especially  when  ambition  blinds  us  and  disturbs  all 
our  senses.     No  plague  is  worse  than  this,  because  when  any 

1  It  must  be  translated  in  this  way,  because  the  noun  is  derived  from 
nnty,  shetheh,  to  drink.. — Calvin. 

^  Verbally,  "light,"  used  metaphorically. — Calvin. 
'  I  do  not  stop  to  explain  these  words. — Calvin. 


CHAP.  V.  10,  11.        COMMENTARIES  ON  DANIEL.  325 

one  sees  a  prospect  of  the  acquisition  of  either  profit  or 
honour,  he  does  not  regard  either  what  he  ouglit.  to  do  or 
what  God  permits,  but  is  hurried  on  by  a  blind  fury. 
This  would  have  haj^pened  to  Daniel,  unless  he  had  been 
restrained  by  a  sense  of  true  piety,  and  hence  he  i^epudiated 
the  honour  offered  him  by  King  Nebuchadnezzar.  He  never 
wished  to  be  reckoned  among  soothsayers,  and  astrologers, 
and  impostors  of  this  kind,  who  deluded  that  nation  Avith 
prodigies.  Here  the  queen  enters  and  mentions  Daniel  ; 
but  this  docs  not  render  the  king  without  excuse  ;  for,  as  we 
have  already  said,  Daniel  had  acquired  a  name  of  renown 
among  men  of  all  ages,  and  God  wished  to  signalize  him  by 
a  distinct  mark,  to  fix  the  minds  of  all  upon  him,  as  if  he 
were  an  angel  from  heaven.  As  King  Belshazzar  was  igno- 
rant of  the  existence  of  such  a  Prophet  in  liis  kingdom,  this 
was  the  result  of  his  gross  and  brutish  indifference.  God, 
therefore,  wished  King  Belshazzar  to  be  reproved  by  a 
woman,  who  said.  Let  not  thy  thoughts  disturb  thee  !  She 
calms  him  quietly,  because  she  saw  how  frightened  he  was  ; 
but,  meanwhile,  she  shews  him  the  grossness  of  his  error  in 
wandering  about  in  uncertainty,  when  the  way  was  plain 
before  him.  God  had  put  his  torch  in  the  Prophet's  hand 
for  the  very  purpose  of  lighting  the  king,  unless  he  wilfully 
desired  to  wander  in  darkness,  as  all  the  wicked  do.  Hence, 
we  may  ^earn  from  the  examj^le  of  this  king,  the  common 
fault  of  our  nature ;  for  no  one  runs  out  of  the  right  way, 
unless  he  indulges  in  his  own  ignorance,  and  desires  all 
light  to  be  extinct  within  him.  As  to  the  language  of  the 
queen,  The  spirit  of  the  holy  gods  is  in  Daniel !  we  have 
elsewhere  explained  its  meaning.  It  is  not  surprising  that 
the  profane  use  this  language,  since  they  cannot  discern 
between  the  one  God  and  angels.  Hence  they  promiscuously 
call  anything  divine  and  celestial,  a  god.  Thus  also  the 
queen  calls  angels,  Ao^^  (jods,  and  places  the  true  God  among 
them.  But  it  is  our  privilege  to  acknowledge  the  true  God 
as  shining  forth  alone,  and  the  angels  as  all  taking  their 
own  ranks  without  any  excellence  in  heaven  or  earth  to 
obscure  the  glory  of  the  only  God.  The  writing  has  this 
tendency — the  exaltation  of  God  in  the  highest  degree,  and 


326  COMMENTARIES  ON  DANIEL.  LECT.  XXV. 

the  magnifying  of  liis  excellenc}'  and  his  majestic  supremacy. 
We  here  see  how  needful  it  is  for  us  to  be  instructed  in  the 
essential  unity  of  God,  since  from  tlie  very  beginning  of  the 
world  men  have  alwaj's  been  persuaded  of  the  existence  of 
some  Supreme  Deity  ;  but  after  they  became  vain  in  their 
imaginations,  this  idea  entirely  escaped  them,  and  they 
mingled  God  and  angels  in  complete  confusion.  Whenever 
we  perceive  this,  let  us  feel  our  need  of  Scripture  as  a  guide 
and  instructor  which  shines  on  our  path,  urging  us  to  think 
of  God  as  inviting  us  to  himself  and  willingly  revealing 
himself  to  us. 

PRAYER. 

Grant,  Almighty  God,  since  thou  dost  constantly  address  us  by  thy 
Prophets,  and  permittest  us  not  to  wander  in  the  darkness  of  error, 
— Grant  us,  I  say,  to  be  attentive  to  thy  voice,  and  make  us  docile 
and  tractable  towards  thee  ;  especially  Avhen  thou  settest  before 
us  a  Master  in  whom  are  included  all  treasures  of  wisdom  and 
knowledge.  Grant  us  further,  I  pray  thee,  to  be  subject  to 
thine  only-begotten  Son,  to  hold  on  in  the  right  course  of  our 
holy  calling,  and  to  be  always  pressing  onwards  to  that  goal  to 
which  thou  callest  us,  until  we  are  successful  in  all  our  contests 
with  this  world,  and  at  length  arrive  at  that  blessed  rest  which 
thou  hast  obtained  for  us  through  the  blood  of  the  same  thy 
►Son. — Amen. 


We  began  yesterday  to  explain  the  passage  where 
Daniel  relates  how  the  queen  advised  King  Belshazzar  "to 
send  for  the  Prophet.  We  shewed  how  the  king  was  here 
convicted  of  ingratitude,  in  suffering  such  a  Prophet  of  God 
to  be  in  obscurity  so  long,  because  that  memorable  prophcc}', 
already  treated,  ought  to  have  been  well  known  and  in 
everybody's  mouth,  as  conferring  a  permanent  authority  on 
the  holy  man.  Now,  when  Daniel  says,  the  queen  entered  the 
banqueting-room ;  very  probably  slie  was  not  the  king's  wife, 
but  his  grandmother.  I  have  expressed  my  intention  of  not 
contending  the  point,  since  in  doubtful  cases  every  one  ought 


CHAP.  V.  12.  COMMENTARIES  ON  DANIEL.  327 

to  enjoy  liis  own  unbiassed  judgment.  But  it  is  incongruous 
to  say,  The  king  was  feasting  with  his  wife  and  concubines, 
and  then  to  add,  "  the  queen  entered  the  banqueting-room." 
Hence  we  suppose  her  to  be  called  Queen,  through  the 
honour,  rank,  and  respect  whicli  she  still  enjoyed,  without 
any  power.  The  testimony  of  Herodotus  confirms  this  view, 
for  he  praises  the  queen  of  King  Nebuchadnezzar  for  her 
singular  prudence,  calling  him  Labynetus  and  lier  Nitocris.^ 
It  is  far  more  probable  that  this  matron  was  absent  from  a 
banquet  unsuitable  to  her  age  and  gravity,  since  she  M'ould 
scarcely  be  feasting  with  those  who  were  thus  devoting 
themselves  to  luxury.  When  she  enters  the  room,  she  re- 
minds the  king  of  Daniel,  and  she  now  gives  the  reason  why 
he  surpasses  all  the  magi  and  soothsayers,  the  diviners  and 
the  Chaldees. 

12.  Forasmucli  as  an  excellent  12.  Propterea  quod  spiritusexcel- 
spirit,  and  knowledge,  and  under-  lens,  et  inteliigentia,  et  cognitio, 
standing,  interpreting  of  dreams,  and  interpretatio  somniorum,  et  area- 
shewing  of  hard  sentences,  and  dis-  novum  revelatio,  et  solutio  nodorum^ 
solving  of  doubts,  were  found  in  the  inventa  est  in  eo,  nempe  Daniel,  cui 
same  Daniel,  whom  the  king  named  rex  imposuerit  nomen  Beltsazar  : 
Belte^hazzar  :  now  let  Daniel  be  et  nunc  Daniel  vocetur,  et  interpre- 
called,  and  he  will  shew  the  interpre-  tationem  patefaciat. 
ta'lon. 

The  queen  here  assigns  the  reason  why  Daniel  had  ob- 
tained the  honour  of  being  esteemed  the  prince  and  master 
of  all  the  wise  men  ;  because  she  said,  An  excellent  spirit  luas 
found  in  him,  as  he  interpreted  dreams,  revealed  secrets,  and 
solved  difficidties.  The  three  gifts  in  which  Daniel  excelled 
are  here  enumerated,  and  this  proves  him  to  have  surpassed 
the  other  magi,  since  none  of  them  could  be  compared  with 
him.  The  magi  boasted  in  their  ability  to  interpret  dreams, 
to  solve  all  difficulties,  and  explain  enigmas  ;  but  this  boast 
of  theirs  was  twice  shewn  to  be  vanity  and  folly.  The  queen 
therefore  deservedly  claims  these  three  qualities  for  Daniel, 
while  shewing  his  superiority  to  all  others.  Hence  she 
reasons  with  authority  when  she  says,  A  name  was  imposed 
upon  him  by  the  king.     We  have  already  spoken  of  this 

>  Herod.,  lib.  i.  c.  185  and  188. 

^  That  is,  he  resolved  difficulties  by  prudence  and  knowledge,  as  I  said 
previously.  I  read  it  all  in  one  context,  though  verbs  and  nouns  are  inter- 
mingled, for  I  wish  to  make  it  simple,  and  to  avoid  ambigmty. — Calvin. 


328  COMMENTARIES  ON  DANIEL.  LECT.XXV. 

name,  Belteshazzar ;  but  the  queen  now  refers  to  this  name, 
to  inform  the  king  in  what  great  esteem  and  honour  he  was 
held  by  his  grandfather.  The  name  of  his  father  is  here 
expressed,  since  Belshazzar  might  despise  all  strangers  ;  yet 
reason  would  dictate  the  propriety  of  deferring  to  the  judg- 
ment of  his  grandfather,  whom  every  one  knew  to  be  a  most 
remarkable  character,  whom  God  humbled  for  a  time,  as  we 
saw,  and  as  Daniel  will  now  allude  to  it.    Let  us  proceed, — 

13  Then  was  Daniel  brought  in  before  13.  Tunc  Daniel   adductus 

the  king.     Atid  the  king  spake,  and  said  est  coram  rege :  loquutus  est 

unto  Daniel,  Art  thou  that  Daniel,  which  rex,  et  di.xit  Danieli,  Tu  ne  es^ 

art  of  the  children  of  the  captivity  of  ille  Daniel,  qui,  ex  filiis  capti- 

Judah,  whom  the  king  my  father  brought  vitatis  Jehudah,  quern  abduxit 

out  of  Jewry?  rex  pater  mens  e  Jehudah. 

14.  I  have  even  heard  of  thee,  that  14.  Et  audivi  de  te,  quod 
the  spirit  of  the  gods  is  in  thee,  and  that  spiritus  deorum  in  te,  et  intelli- 
light,  and  understanding,  and  excellent  gentia,  et  cognitio,  et  sapientia 
wisdom,  is  found  in  thee.  excellens,  inventa  sit  in  te. 

15.  And  now  the  wise  men,  the  astro-  15.  Et  nunc  producti  sunt 
logers,  have  been  brought  in  before  me,  coram  me  sapientes,  arioli,^  qui 
that  they  should  read  this  writing,  and  scripturam  banc  legerent,  et  in- 
make  known  unto  me  the  interpretation  terpretationem  ejus  pateface- 
thereof  :  but  they  could  not  shew  the  in-  rent  mihi  :  et  non  potuerunt 
terpretation  of  the  thing  :  interpretationem  sermonis  in- 

dicare. 

16.  And  I  have  heard  of  thee,  that  16.  Et  ego  audivi  de  te,  quod 
thou  canst  make  interpretations,  and  possis  nodos  solvere,  et  arcana 
dissolve  doubts :  now,  if  thou  canst  read  explicare:  nuncsi  poteris  scrip- 
the  writing,  and  make  known  to  me  turam  legere  et  interpretatio- 
the  interpretation  thereof,  thou  shalt  be  nem  ejus  patefacere  mihi,  p\ir- 
clolhed  with  scarlet,  and  have  a  chain  of  pura  vestieris,  et  torques  ex 
gold  about  thy  neck,  and  shalt  be  the  auro  super  collum  tuum,  et 
third  ruler  in  the  kingdom.  tertius  in  regno  dominaberis. 

Here  the  king  does  not  acknowledge  his  own  folly,  but 
without  any  modesty  he  interrogates  Daniel,  and  that,  too, 
as  a  captive, — Ai^t  thou  that  Daniel,  of  the  captives  of  Judah, 
whom  my  father  led  away  .?  He  seems  to  speak  contemptu- 
ously here,  to  keep  Daniel  in  servile  obedience  ;  although  we 
may  read  this  sentence  as  if  Belshazzar  inquired,  Are  you 
that  Daniel  ?  In  truth,  I  have  heard  of  thee  !  He  had  heard 
before,  and  had  said  nothing ;  but  now,  when  extreme  neces- 
sity urges  him,  he  pays  the  greatest  respect  to  Daniel.  I  have 
heard,  therefore,  that  the  spirit  of  the  gods  is  in  thee,  since  thou 

*  If  we  read  it  interrogatively  ;  or,  "  Thou  art  Daniel  ?" — Calvin. 

*  Or,  conjurors.     I  do  not  dwell  on  this  as  I  said  before. — Calvin. 


CHAP.  V.  13-16.  COMMENTARIES  ON  DANIEL.  329 

canst  unravel  intricacies  and  reveal  secrets.  With  regard  to 
the  spirit  of  the  gods,  we  have  ah'eady  mentioned  how  King 
Belshazzar,  by  the  common  custom  of  all  nations,  promiscu- 
ously mingled  angels  with  God  ;  because  those  miserable 
ones  could  not  extol  God  as  they  ought,  and  treat  angels  as 
entirely  under  his  feet.  But  this  sentence  shews  men  never 
were  so  brutal  as  not  to  ascribe  all  excellence  to  God,  as  we 
see  in  profane  writers;  whatever  promotes  human  advantage, 
and  is  remarkable  for  superiority  and  dignity,  they  treat  as 
benefits  derived  from  the  gods.  Thus  the  Chaldeans  called 
tlie  gift  of  intelligence  a  spirit  of  the  gods,  being  a  rare  and 
singular  power  of  penetration  ;  since  men  acknowledge  they 
do  not  acquire  and  attain  to  the  prophetic  office  by  their 
own  industry,  but  it  is  a  heavenly  gift.  Hence  men  are 
compelled  by  God  to  assign  to  him  his  due  praise ;  but  be- 
cause the  true  God  was  unknown  to  them,  they  speak  im- 
plicitly, and,  as  I  have  said,  they  called  angels  gods,  since  in 
the  darkness  of  their  ignorance  they  could  not  discern  which 
was  the  true  God.  Whatever  be  the  meaning,  Belshazzar 
here  shews  in  what  estimation  he  holds  Daniel,  saying,  he 
depends  on  the  reports  received  from  others,  and  thus  dis- 
playing his  own  sloth  fulness.  He  ought  to  have  known  the 
Prophet  by  personal  experience  ;  but  from  his  being  content 
with  simple  rumour,  he  proudly  neglected  the  teacher  oifered 
to  him,  and  neither  reflected  upon  nor  wished  to  confess  his 
own  disgrace.  But  thus  God  often  extracts  a  confession 
from  the  impious,  by  which  they  condemn  themselves,  even 
if  they  wish  exceedingly  to  escape  censure. 

The  following  phrase  has  the  same  meaning; — All  the 
wise  men  were  brought  hefore  me,  and  the  soothsayers  or 
diviners,  to  read  this  writing  to  me,  and  to  reveal  its  inter- 
pretation;  and  they  could  not  do  it,  said  he;  for  God  pun- 
ished him  by  shewing  how  profitless  were  all  the  Chaldeans 
and  soothsayers,  in  whom  he  trusted  at  the  moment  of  his 
extremity.  While  he  was  thus  disappointed  in  his  hopes, 
he  acknowledges  himself  to  have  been  deceived  ;  and  when 
he  preferred  the  magi  and  soothsayers,  he  thought  himself 
fortified  by  their  counsel,  as  long  as  they  were  on  his  side. 
Meanwhile  his  rejection  of  the  holy  Prophet  was  deservedly 


330  COMMENTARIES  ON  DANIEL.  LECT.  XXV. 

intolerable  to  God.  Belshazzar  confesses  this  without  in- 
tending to  do  so  ;  hence  I  said  his  confession  was  not 
ingenuous  or  voluntary,  but  violently  extorted  by  the  secret 
instinct  of  God.  He  also  promises  Daniel  what  he  liad  pre- 
viously pi'omised  the  magi, — Thou  shalt  he  clothed  in  ijurple 
if  thou  canst  read  this  writing,  and  wear  a  golden  chain  round 
thy  neck,  and  thou  shalt  reign  as  the  third  person  in  the  king- 
dom. But  the  end  of  his  reign  was  now  close  at  hand,  and  yet 
in  security  lie  offers  this  dignity  to  Daniel.  This  shews  how 
rapidly  the  terror  which  God  had  occasioned  him  had  van- 
ished away.  He  is  agitated  by  the  greatest  uneasiness,  just 
like  madmen,  for  they  having  no  certainty  exult  amidst 
their  terror,  and  wish  to  leap  or  fly  towards  heaven  itself. 
Thus  also  tliis  tyrant  though  he  trembles  at  God's  judgment, 
yet  retains  a  bidden  obstinacy  in  his  heart,  and  imagines 
his  kingdom  will  permanently  continue,  while  he  promises 
wealth  and  honours  to  others.     It  now  follows, — 

17.  Then  Daniel  answered  and    said  17.  Tunc  respondit  Daniel, 

before  the  king,  Let  thy  gifts  be  to  thy-  et  dixit  coram  rege,  Dona  tua 

self,  and  give  thy  rewards  to   another ;  tibi  sint,'  et  munera  tua  alteri 

yet  I  will  read  the  writing  unto  the  king,  da  :    tanien   scripturam  legani 

and  make  known  to  him  the  interpreta-  regi,  et  interpretationem  ejus 

tipn.  patefaciam  ei. 

First  of  all,  Daniel  here  rejects  the  proffered  gifts.  We 
do  not  read  of  his  doing  so  before  ;  he  rather  seemed  to  de- 
light in  the  honours  conferred  by  King  Nebuchadnezzar.  We 
may  inquire  into  the  reason  for  this  difference.  It  is  not 
probable  that  the  intention,  feeling,  or  sentiments  of  the 
Prophet  were  different.  -What  then  could  be  his  intention 
in  allowing  himself  to  be  previously  ennobled  by  Nebuchad- 
nezzar, and  by  now  rejecting  the  offered  dignity  ?  Another 
question  also  arises.  At  the  end  of  this  chapter  we  shall 
see  how  he  was  clothed  in  purple,  and  a  herald  promulgated 
an  edict,  by  which  he  became  third  in  the  kingdom.  The 
Prophet  seems  either  to  have  forgotten  himself  in  receiving 
the  purple  which  he  had  so  magnanimously  rejected,  or  we 
may  ask  the  reason  why  he  says  so,  when  he  did  not  refuse 
to  be  adorned  in  the  royal  apparel.  With  respect  to  the  first 
question,  I  have  no  doubt  of  his  desire  to  treat  the  impious 

'  That  is;  may  they  remain  with  thee.  —  Calvin. 


CHAP.  V.  17.  COMMEXTAIllES  OK  DANIiiL.  S31 

unci  desperate  Belsliazzar  with  greater  asperity,  because  in  the 
case  of  King  Nebuchadnezzar  there  still  remained  some  feel- 
ings of  honour,  and  hence  he  hoped  well  of  him  and  treated 
him  more  mildly.  But  with  regard  to  King  Belshazzar,  it 
was  necessary  to  treat  him  more  harshly,  because  he  had 
now  arrived  at  his  last  extremit3^  This,  I  have  no  doubt, 
was  the  cause  of  the  difference,  since  the  Prophet  proceeded 
straight  forward  in  his  course,  but  his  duty  demanded  of  him 
to  distinguisli  between  different  persons,  and  as  there  was 
greater  pertinacity  and  obstinacy  in  King  Belshazzar,  he 
sheAvs  how  much  less  he  deferred  to  him  than  to  his  grand- 
father. Besides,  the  time  of  his  subjection  was  soon  to  be 
finished,  and  with  this  end  in  view  he  had  formerly  honoured 
the  Chaldean  empire. 

As  to  the  contrast  apparent  between  his  reply  and  his 
actions,  which  we  shall  hereafter  see,  this  ought  not  to  seem 
absurd,  if  the  Proiihet  had  from  the  beginning  borne  his 
testimony  against  the  king's  gifts,  and  that  he  utterly  re- 
jected them.  Yet  he  does  not  strive  very  vehemently,  lest 
he  should  be  thouglit  to  be  acting  cunningly,  for  the  pur- 
pose of  escaping  danger.  In  each  case  be  wished  to  display 
unconquered  greatness  of  mind  ;  at  the  beginning  he  asserted 
the  kino-'s  oifts  to  be  valueless  to  him,  for  he  knew  the  end 
of  the  kingdom  to  be  at  hand,  and  afterwards  he  received  the 
purple  with  other  apparel.  If  he  had  entirely  refused  them, 
it  would  have  been  treated  as  a  fault  and  as  a  sign  of 
timidity,  and  would  have  incurred  the  suspicion  of  treason. 
The  Prophet  therefore  shews  how  magnificently  he  despised 
all  the  dignities  offered  him  by  King  Belshazzar,  who  was 
already  half  dead.  At  the  same  time  lie  shews  himself  in- 
trepid against  all  dangers  ;  for  the  king's  death  was  at  liand 
and  the  city  was  taken  in  a  few  hours — nay,  in  the  very 
same  hour  !  Daniel  therefore  'did  not  reject  this  purple, 
shewing  his  resolution  not  to  avoid  death  if  necessary.  He 
would  have  been  safer  in  his  obscurity,  had  he  dwelt  among 
the  citizens  at  large,  instead  of  in  the  palace  ;  and  if  he  had 
resided  among  the  captives,  he  might  have  been  free  from 
all  danger.  As  he  did  not  hesitate  to  receive  the  purple,  he 
displays  his  perfect  freedom  from  all  fear.     Meanwhile  he, 


332  COMMENTARIES  ON  DANIEL.  LECT.  XXV. 

doubtless,  wished  to  lay  prostrate  the  king's  foolish  arro- 
gance, by  which  he  was  puffed  up,  when  he  says,  Lei  thy 
gifts  7'emain  with  thee,  and  give  thy  presents  to  another  !  I 
care  not  for  them.  Because  he  so  nobly  despises  the  king's 
liberality,  there  is  no  doubt  of  his  desire  to  correct  the  pride 
by  which  he  was  puffed  up,  or  at  least  to  wound  and  arouse 
his  mind  to  feel  God's  judgment,  of  which  Daniel  will  soon 
become  both  the  herald  and  the  witness.     It  now  follows, — 

18.  O  thou  king,  the  most  high  18.  O  rex,'  Deus  excelsus  imperi- 
God  gave  IS' ebuchadnezzar  thy  father  uni,  et  magiiitudineni,  et  prsestanti- 
a  kingdom,  and  majesty,  and  glory,  am,  et  splendorem  dedit  Nebuchad- 
and  honour:  nezer patrituo. 

19.  And  for  the  majesty  that  he  19.  Et  ob  magnitudinem  quam 
gave  him,  all  people,  nations,  and  dederat  ei,  omnes  populi,  gentes  et 
languages,  trembled  and  feared  be-  linguae  tremuerunt,  et  formidarunt 
fore  him  :  whom  he  would  he  slew,  a  conspectuejus:  quem  volebat,  occi- 
and  whom  he  would  he  kept  alive,  debat  :^  et  quem  volebat  percittere, 
and  whom  he  would  he  set  up,  and  percutiebat :  et  quem  volebat  atiol- 
whom  he  would  he  put  down.  lere,   attollebat :    et   quem   volebat 

dejicere,  dejiciebat. 

20.  But  when  his  heart  was  lifted  20.  Quando  autem  elevatum  fuit 
up,  and  his  mind  hardened  in  pride,  cor  ejus,  et  spiritus  ejus  roboratus 
he  was  deposed  from  his  kingly  est'  ad  superbiam,  dejectus  fuit  e 
throne,  and  they  took  his  glory  from  solio  regni,  et  gloriam  abstulerunt 
him.  ab  eo. 

Before  Daniel  recites  the  writing,  and  adds  its  interpreta- 
tion, he  explains  to  King  Belshazzar  the  origin  of  this  pro- 
digy. He  did  not  begin  the  reading  at  once,  as  he  might 
conveniently  have  done,  saying  Mene,  Mene  !  as  we  shall  see 
at  the  end  of  the  chapter,  since  the  king  could  not  have  pro- 
fited by  his  abrupt  speech.  But  here  Daniel  shews  it  to  be 
by  no  means  surprising,  if  God  put  forth  his  hand  and 
shewed  the  figure  of  a  hand  describing  the  king's  destruc- 
tion, since  the  king  had  too  obstinately  provoked  his  anger. 
We  see  then  why  Daniel  begins  by  this  narrative,  since 
King  Nebuchadnezzar  was  a  most  powerful  monarch,  sub- 
duing the  whole  world  to  'himself  and  causing  all  men  to 
tremble  at  his  word,  and  was  afterwards  hurled  from  the 
throne  of  his  kingdom.  Hence  it  more  clearly  appears  that 
Belshazzar  did  not  live  in  ignorance,  for  he  had  so   signal 

'  Verbally,  "  Thou,  O  king,"  as  he  addresses  him, — Calvin. 
2  That  is,  "  whom  he  wished  to  slay  was  slain." — Calvin. 
*  Or,  "  he  was  hardened." — Calvin. 


CHAP.V  18-20.  COMMENTAEIES  ON  DANIEL.  333 

and  remarkable  an  example  that  lie  ought  to  have  conducted 
himself  with  moderation.  Since  then  that  domestic  admo- 
nition did  not  profit  him,  Daniel  shews  the  time  to  be  ripe 
for  the  denunciation  of  God's  wrath  by  a  formidable  and  por- 
tentous sign.  This  is  the  sense  of  the  passage.  Passing  on  to 
the  words  themselves,  he  first  says,  To  King  Nebuchadnezzar 
God  gave  an  empire,  and  magnificence,  and  loftiness,  and 
splendour  ;  as  if  he  had  said,  he  was  magnificently  adorned, 
as  the  greatest  monarch  in  the  world.  We  have  stated  else- 
where, and  Dciniel  repeats  it  often,  that  empires  are  bestowed 
on  men  by  divine  power  and  not  by  chance,  as  Paul  an- 
nounces, There  is  no  jDower  but  of  God.  (Rom.  xiii.  1.) 
God  wishes  his  power  to  be  specially  visible  in  kingdoms. 
Although,  therefore,  he  takes  care  of  the  whole  world,  and,  in 
the  government  of  the  human  family  even  the  most  miserable 
things  are  regulated  by  his  hand,  yet  his  singular  providence 
shines  forth  in  tlie  empire  of  the  world.  But  since  we  have 
often  discussed  this  point  at  length,  and  shall  have  many 
opportunities  of  recurring  to  it,  it  is  now  sufBcient  just 
briefly  to  notice  the  principle  of  the  exaltation  of  earthly 
kings  by  the  hand  of  God,  and  not  by  the  chances  of  fortune. 
When  Daniel  confirms  this  doctrine,  he  adds.  On  account 
of  the  magnificence  which  God  conferred  upon  him,  all  mor- 
tals trembled  at  the  sight  of  him  !  By  these  words  he  shews 
how  God's  glory  is  inscribed  on  kings,  although  he  allows 
them  to  reign  supreme.  This  indeed  cannot  be  pointed  out 
with  the  finger,  but  the  fact  is  sufficiently  clear ;  kings  are 
divinely  armed  with  authority,  and  thus  retain  under  their 
hand  and  sway  a  great  multitude  of  subjects.  Every  one 
desires  the  chief  power  over  his  fellow-creatures.  Whence 
happens  it,  since  ambition  is  natural  to  all  men,  that  many 
thousands  are  subject  to  one,  and  suffer  themselves  to  be 
ruled  over  and  endure  many  oppressions  ?  How  could  this 
be,  unless  God  entrusted  the  sword  of  jjower  to  those  whom 
he  wishes  to  excel  ?  This  reason,  then,  must  be  diligently 
noticed,  wdien  the  Prophet  says.  All  men  trembled  at  the 
sight  of  King  Nebuchadnezzar,  because  God  conferred  upon 
him  that  majesty,  and  wished  him  to  excel  all  the  monarchs 
of  the  world.     God  has  many  reasons,  and  often  hidden  ones, 


83^  COMMENTARIES  ON  DANIEL.  LECT.  XXV. 

why  he  raises  one  man  and  humbles  another  ;  yet  this  point 
ouglit  to  be  uncontroverted  by  us.  No  kings  can  possess 
any  authority  unless  God  extends  his  hand  to  them  and 
props  them  up.  When  he  wishes  to  remove  them  from 
power,  they  fall  of  their  own  accord  ;  not  because  there  is 
any  chance  in  the  changes  of  the  world,  but  because  God,  as 
it  is  said  in  the  Book  of  Job,  (xii.  18,)  deprives  those  of  the 
sword  whom  he  had  formerly  entrusted  with  it. 

It  now  follows,  Whom  he  wished  to  slay  he  slew,  and  whom 
he  wished  to  strike  he  struck.  Some  think  the  abuse  of 
kingly  power  is  here  described  ;  but  I  had  rather  take  it 
simply,  for  Nebuchadnezzar  being  able  to  cast  down  some, 
and  to  raise  others  at  his  will,  since  it  was  in  his  power  to 
give  life  to  some  and  to  slay  others.  I,  therefore,  do  not 
refer  these  words  to  tyrannical  lust,  as  if  Nebuchadnezzar 
had  put  man}^  innocent  persons  to  death,  and  poured  forth 
human  blood  without  any  reason  ;  or  as  if  he  had  despoiled 
many  of  their  fortunes,  and  enriched  others  and  adorned 
them  with  honour  and  wealth.  I  do  not  take  it  so.  I  think 
it  refers  to  his  arbitrary  power  over  life  and  death,  and  over 
the  rise  of  some  and  the  ruin  of  others.  On  the  whole, 
Daniel  seems  to  me  to  describe  the  greatness  of  that  royal 
power  which  they  may  freely  exercise  over  their  subjects, 
not  through  its  being  lawful,  but  through  the  tacit  consent 
of  all  men.  Whatsoever  pleases  the  king,  all  are  compelled 
to  approve  of  it,  or  at  least  no  one  dares  to  murmur  at  it. 
Since,  therefore,  the  regal  license  is  so  great,  Daniel  here 
shews  how  King  Nebuchadnezzar  was  not  carried  away  by 
his  own  plans,  or  purposes,  or  good  fortune,  but  was  entrusted 
with  supreme  power  and  rendered  formidable  to  all  men, 
because  God  had  designed  him  for  his  own  glory.  Mean- 
while, kings  usually  despise  what  they  are  permitted  to  enjoy, 
and  what  God  allows  them.  For  powerful  as  they  are, 
they  must  hereafter  render  an  account  to  the  Supreme 
King.  We  are  not  to  gather  from  this,  that  kings  are  ap- 
pointed by  God  without  any  law,  or  any  self-restraint ;  but 
the  Prophet,  as  I  have  said,  speaks  of  the  royal  power  in 
itself  Since  kings,  therefore,  have  power  over  their  sub- 
jects for  life  and  death,  he  says,  the  life  of  all  men  was  in 


CHAP.  V.  18-20.  COMJIENTARIES  ON  DANIEL.  335 

the  luand  of  King  Nebucliadnezzar.  He  now  adds,  When  his 
heart  was  exalted,  then  he  was  cast  doivn  (or  ejected)  from 
the  throne  of  his  kingdom,  and  they  dejyrived  Jdm  of  his 
majesty.  He  follows  up  his  own  narrative.  He  wislies  to 
shew  King  Belshazzar  how  God  bears  with  the  insolence  of 
those  who  forget  him,  when  they  liave  obtained  the  summit  of 
power.  Desiring  to  make  this  known,  he  says.  King  Nebu- 
chadnezzar, thy  grandfather,  was  a  miglity  monarch.  He 
did  not  obtain  this  mightiness  by  himself,  nor  could  he  have 
retained  it,  except  he  had  been  supported  by  God's  hand. 
Now  his  change  of  circumstances  was  a  remarkable  proof 
that  the  pride  of  those  who  are  ungrateful  to  God  can  never 
be  endured  unto  the  end,  as  they  never  acknowledge  their 
sway  to  proceed  from  his  benevolence.  When,  therefore, 
says  he,  his  heai^t  was  raised  up  and  his  sjnrit  strengthened 
in  pride,  a  sudden  change  occurred.  Hence  you  and  all  his 
posterity  ought  to  be  taught,  lest  pride  still  further  deceive 
you,  and  ye  profit  not  by  the  example  of  your  father ;  as  we 
shall  afterwards  relate.  Hence  this  writing  has  been  set 
before  thee,  for  the  purpose  of  making  known  the  destruction 
of  thy  life  and  kingdom. 

PRAYER. 

G.ant,  Almighty  God,  since  our  own  station  in  life  has  been 
assigned  to  us,  that  we  may  be  content  with  our  lot,  and  when 
thou  dost  humble  us,  may  we  willingly  be  subject  to  thee,  and 
suffer  ourselves  to  be  ruled  by  thee,  and  not  desire  any  exalta- 
tion, which  may  lead  us  down  to  destruction.  Grant  us  also,  to 
conduct  ourselves  so  modestly  in  our  various  callings,  that  thou 
mayest  always  shine  forth  in  us.  May  nothing  else  be  set  before 
us  than  to  assist  our  brethren  to  whom  we  are  attached,  as  in 
thy  sight ;  and  thus  glorify  thy  name  among  all  men,  through 
Jesus  Christ  our  Lord. — Amen. 


In  the  sentence  which  we  began  to  explain  yesterday,  the 
clause  must  be  noticed  where  Daniel  says,  The  heart  of  King 


336  COMMENTARIES  ON  DANIEL.  LECT.XXVI. 

Nebuchadnezzar^  was  strengthened  hy  j^'^ide,  signifying  that 
lie  was  not  suddenly  elated  by  folly,  as  vain  men  often  swell 
with  pride  without  a  cause  ;  nor  does  any  interior  affection 
of  the  mind  precede;  hut  he  wishes  to  express  in  addition,  the 
length  of  time  during  which  this  pride  had  been  conceived  ; 
as  if  he  had  said,  he  was  not  seized  by  any  sudden  vanity,  but 
his  pride  was  studied,  and  obstinacy  and  obduracy  were  added 
to  it.  The  change  of  number  which  afterwards  occurs  from 
singular  to  plural,  some  refer  to  the  angels,  as  if  they  de- 
prived him  by  God's  command ;  but  I  rather  think  these 
words  are  taken  indefinitely,  implying  merely  his  being 
deprived  of  his  glory,  as  we  have  formerly  observed  similar 
forms  of  speech.     It  now  follows — 

21.  And  he  was  driven  from  the         21.  Et  a  filiis  hominum  extermi- 

sons  of  men;  and  his  heart  was  made  natus  fuit :  et  cor  ejus  emu  bestiis 

like  the  beasts,  and  his  dwelling  was  positum  est :  et  cum  onagris  habi- 

with  the  wild  asses :  they  fed  him  tatio  ejus :  herba  sicut  tauros  ciba- 

with  grass  like  oxen,  and  his  body  was  verunt  eum  :    et  rore  coeli  corpus 

wet  with  the  dew  of  heaven  ;  till  he  ejus  irrigatum   fuit,   donee  cognos- 

knew  that  the  most  high  God  ruled  ceret  quod  dominetur  Deus  excelsus 

in  the  kingdom  of  men,  and  that  he  in  regno   hominum,  et  quern  velit 

appointethoverit  whomsoever  he  will,  imponat  in  illo. 

First,  with  respect  to  the  text ;  verbally,  it  is  "  he  put," 
and  thus  some  translate,  "  he  placed  his  own  heart  among 
the  brutes,"  which  makes  a  tolerable  sense  ;  but  others 
rather  refer  this  to  God,  who  placed  his  heart  among  beasts, 
and  we  know  how  often  the  noun  substantive  is  defective  in 
Hebrew  and  Chaldee  ;  hence  we  may  translate  it  verbally, 
Nebuchadnezzar  himself  placed  his  own  heart,  that  is,  assimi- 
lated his  own  senses  to  the  brutes,  so  as  to  differ  in  no  respect 
from  them.  It  may  also  mean,  God  placed  his  heart  among 
the  brutes,  that  is,  infatuated  him  so,  as  to  render  him  like 
them.  Others  take  the  word  '')^,  shevi,  absolutely  ;  but  it 
ought  rather  to  be  explained  actively.  Again,  some  tran- 
slate the  next  clause,  "  Made  him  taste  the  grass,  like  a 
brute  ;"  and  others,  that  the  grass  supported  him.  The 
number  is  changed,  but  there  is  no  doubt  about  the  sense ; 
for  if  we  read,  "The  herb  of  the  field  supported  him,"  the 
expression  will  be  indefinite,  similar  to  many  others  pre- 
viously noticed  ;    but  if  any  one  prefers  using  the  plural 


CHAP.  V.  21.  COMMENTAKIES  ON  DANIEL.  SS7 

number,  the  sense  will  be  equally  suitable ;  for  "  the  herbs 
of  the  field  gave  him  nourishment." 

This  verse  does  not  need  any  long  explanation,  since 
Daniel  only  repeats  what  he  had  formerly  written :  His 
grandfather,  Nebuchadnezzar,  although  not  changed  into  a 
wild  beast,  was  driven  from  the  common  society  of  men, 
and  his  whole  body  was  deformed,  whilst  he  abhorred  the 
habits  of  men  and  preferred  to  dwell  with  the  brutes.  This 
was  a  horrible  prodigy,  especially  in  so  great  a  monarch  ; 
and  it  was -an  example  worthy  of  being  handed  down  by 
posterity  even  to  a  thousand  generations,  had  the  monarchy 
endured  so  long.  But  his  grandson  quickly  forgot  this 
event,  and  thus  he  is  deservedly  convicted  of  the  basest 
slothfulness.  This  is  the  reason  why  Daniel  repeats  the. 
history  again,  He  was  driven,  says  he,  froin  the  children  of 
men  ;  his  heart  luas  placed  among  the  beasts,  meaning  he  was 
deprived  of  reason  and  judgment.  We  know  this  to  be  the 
principal  difference  between  men  and  brutes — men  under- 
stand and  reason,  but  brutes  are  carried  away  by  their 
.  senses.  God,  therefore,  set  forth  a  memorable  example  in 
despoiling  this  king  of  his  reason  and  intelligence.  His 
dwelling,  says  he,  was  with  the  wild  asses  ;  formerly  he  had 
dwelt  in  a  palace,  conspicuous  throughout  the  world  at  large, 
from  whom  all  the  people  of  the  East  sought  their  laws. 
Since  he  was  habitually  worshipped  as  a  god,  this  was  a 
horrible  judgment,  since  he  afterwards  dwelt  among  wild 
beasts,  and  like  a  hull  received  his  sustenance  from  the  grass 
of  the  field,  when  he  had  previously  revelled  in  every  deli- 
cacy, and  was  accustomed  to  luxurious  habits,  and  to  the 
whole  wealth  of  a  kingdom  ;  especially,  when  we  know  how 
luxuriously  the  Orientals  indulged  themselves.  Babylon  was 
the  mother  of  all  indulgences,  and  when  the  king's  condition 
was  thus  changed,  no  one  could  be  ignorant  of  its  cause — 
not  mere  chance  or  accident,  but  the  rare  and  singular 
judgment  of  God ! 

He  afterwards  adds  what  he  had  formerly  said,  His  body 
was  moistened  by  the  dews  of  heaven,  until  he  acknowledged 
Ood  to  reign  supreme  in  the  kingdom  of  men.  Here  again 
the  end  of  the  punishment  is  expressed — that  Nebuchad- 

VOL.  I.  T 


338  COMMENTAKIES  ON  DANIEL.  LECT.  XXVI. 

nezzar  might  feel  himself  to  have   been  created  king  by- 
divine  power,  and  to  shew  how  earthly  kings  could  not  stand 
unless  God  propped  them  up  by  his  hand  and  influence. 
They  think  themselves  placed  beyond  the  changes  of  for- 
tune, and  although  they  verbally  boast  of  reigning  by  the 
grace  of  God,  yet  they  despise  every  deity  and  transfer  the 
glory  of  the  divinity  to  themselves  !     We  gather  from  these 
words  that  this  is  the  folly  of  all  kings.     For  if  Nebuchad- 
nezzar had  been  persuaded  of  God's  appointment  of  kings, 
of  their  dependence  upon  his  will,  and  of  their  fall  or  stabi- 
lity according  to  his  decree,  he  had  not  needed  this  punish- 
ment, as  these  words  clearly  imply.      He  excluded   God, 
then,  from  the  government  of  the  world  ;  but  this  is  common 
with  all  earthly  kings,  as  I  have  lately  stated.     All  indeed 
will  profess  something,  but  the  Holy  Spirit  does  not  regard 
those  false  protestations,  as  they  are  called.     Hence  in  the 
character  of  King  Nebuchadnezzar  we  have  set  before  us,  as 
in  a  glass,  the  drunken  confidence  of  all  kings,  in  supposing 
themselves  to  stand  by  their  own  power,  and  to  free  them- 
selves from  the  authority  of  God,  as  if  he  were  not  seated  as 
a  judge  in  heaven.     Nebuchadnezzar,  therefore,  ought  to  be 
humbled,  until  he  acknowledged  God's  reign  upon  earth, 
since  the  common   opinion  fixed  him  up  in  heaven,  as  if 
contented  with  his  own  ease,  and  careless  of  the  affairs  of 
the  human  race.     At  length  it  is  added,  and  whom,  he  wills, 
he  exalts,  or  sets  up.     What  has  been  said  obscurely  is  better 
expressed,  since   Nebuchadnezzar  acknowledged,  by  being 
severely  punished  and  subdued,  the  reign  of  God  on  the 
earth.     For  when  earthly  kings  see  themselves  surrounded 
by  guards,  powerful  in  riches,  and  able  to  collect  mighty 
armies   by  their  nod  ;     when   they  see   they   inspire   uni- 
versal terror,  they  think   God  deprived  of  his  rights,  and 
are  unable  to  conceive  any  change  ;   as  it  is  said  in  the 
Psalms  of  all  the  proud,  (Ps.  x.  4,)  and  as  Isaiah  says  to  the 
same  purport,  Even  should  a  blast  pass  by,  or  a  deluge  over- 
whelm the  whole  earth,  yet  evil  shall  not  touch  us.     (Is. 
xxviii.   15.)       As   if  they  had  said,  although  God  should 
thunder  from  heaven,  yet  we  shall  be  safe  from  all  disaster 
and  disturbance.    Kings  persuade  themselves  of  this.    Hence 


CHAP.  V.  22.  COMMENTARIES  ON  DANIEL.  339 

they  begin  to  acknowledge  God  as  king  of  the  earth,  when 
they  feel  themselves  in  his  hand  and  at  his  disposal,  to  cast 
down  those  whom  he  has  raised  up,  and  to  exalt  the  lowly 
and  abject,  as  we  have  already  seen.  This  clause  of  the 
verse,  then,  is  an  explanation  of  the  former  sentence.  It  now 
follows  : 

22.  And  thou  his  son,  O  Belshaz-  22.  Et  tu  filius  ejus  Beltsazar, 
zar,  hast  not  humbled  thine  heart,  non  huniiliasti  cor  tuum :  qua  prop- 
though  thou  knewest  all  this.  ter'  totum  hoc  cognoveras. 

Daniel  hei-e  shews  why  he  related  what  we  have  hitherto 
heard  concerning  King  Nebuchadnezzar's  punishment ;  for 
Belshazzar  ought  to  have  been  so  affected  by  that  domestic 
example,  as  to  submit  himself  to  God.  We  may  believe,  in- 
deed, that  his  father  Evil-Merodach  had  forgotten  his  pun- 
ishments, since  he  would  not  have  conducted  himself  so 
petulantly  against  God,  nor  trampled  on  true  and  sincere 
piety ;  for  God  spared  the  wretched  tyrant  who  restrained 
himself  within  the  bounds  of  moderation.  But  as  to  his 
grandfather  Belshazzar,  he  was  altogether  intolerable  ;  hence 
God  stretched  forth  his  hand.  The  Prophet  now  teaches 
this.  Thou  art  his  son,  says  he.  This  circumstance  urges 
upon  him  with  greater  force  the  duty  of  not  seeking  an 
example  in  foreign  nations,  since  he  acknowledged  himself 
to  have  sufficient  at  home  of  what  was  both  necessary  and 
useful.  He  enlarges  upon  his  crime  in  another  way,  by  say- 
ing, Yet  thou  didst  know  this.  Men  are  accustomed  to  shield 
themselves  under  their  ignorance  with  the  view  of  extenuat- 
ing the  guilt  of  their  crimes,  but  those  who  sin  knowingly 
and  wilfully  are  without  the  slightest  excuse.  The  Prophet 
therefore  convinces  the  king  of  manifest  obstinacy;  as  if  he 
had  said.  You  have  provoked  God's  anger  on  purpose  ;  since 
he  ought  to  have  been  aware  of  the  horrible  judgment  await- 
ing all  the  proud,  when  he  had  such  a  remarkable  and  sin- 
gular proof  of  it  in  his  grandfather,  which  he  ought  to  have 
kept  constantly  before  his  eyes.     It  follows, — 

23.  But  hast  lifted  up  thyself  23.  Et  contra  Dominum  coeli  te 
against  the  Lord  of  heaven ;  and  extulisti,  et  vasa  domus  ejus,^  pro- 
they  have  brought  the  vessels  of  his     tulerunt  in  conspectum  tuum :  et  tu, 

'  Verbally — but  it  means,  "  since." — Calvin. 
*  That  is,  of  his  temple. — Calvin. 


340  COMMENTARIES  ON  DANIEL.  LECT.XXVI. 

house  before  thee,  and  thou  and  thy  et  proceres  tui,  uxores  tufe,i  g^  gon- 
lords,  thy  wives  and  thy  concubines,  cubinse  tuse  vinum  bibistis  in  ilHs : 
have  drunk  wine  in  them ;  and  thou  et  deos  argenti,  hoc  est,  argenteos,  et 
hast  praised  the  gods  of  silver,  and  aureos,  seneos,  ferreos,  hgneos,  et  la- 
gold,  of  brass,  iron,  wood,  and  stone,  pideos,  qui  non  vident,  et  non  audi- 
which  see  not,  nor  hear,  nor  know  :  unt,  et  non  intelligunt,  laudasti :  et 
and  the  God  in  whose  hand  thy  Deum,  cui  est  in  manu  ejus  anima 
breath  is,  and  whose  are  all  thy  tua,^  et  cujus^  omnia  tua,  non  hono- 
ways,  hast  thou  not  glorified.  rasti. 

The  Prophet  continues  his  own  sentence,  and  confirms 
what  I  have  said,  namely.  King  Belshazzar  was  intractable 
and  wilfully  blind  to  God's  judgment.  For  thou  hast  raised 
thyself,  says  he,  against  the  Lord  of  heaven.  If  he  had  raised 
himself  thus  insolently  against  men,  his  sin  would  be  worthy 
of  punishment ;  but  when  he  had  provoked  God  on  purpose, 
this  arrogance  neither  could  nor  ought  to  be  borne.  Again, 
therefore,  the  Prophet  increases  the  guilt  of  the  king's  pride 
by  saying,  he  raised  him.self  against  the  King  of  heaven.  He 
also  expresses  the  manner  of  his  doing  so,  by  commanding 
the  vessels  of  the  temple  to  he  brought  to  sight ;  he  drank  from 
them !  This  profanation  was  an  indecent  sacrilege,  but 
Belshazzar  was  not  content  with  that  indignity  ;  he  used  these 
vessels  for  luxury  and  foul  debauchery,  abusing  them  in  the 
company  of  concubines  and  abandoned  women ;  and  added 
a  yet  greater  reproach  against  God,  in  praising  his  gods  of 
silver  and  gold,  brass  and  iron,  wood  and  stone,  which  cannot 
feel.  This  had  not  been  said  previously ;  but  since  Daniel 
here  sustains  the  character  of  a  teacher,  he  does  not  relate 
the  events  so  shortly  as  at  first.  When  he  said  at  the  be- 
ginning of  this  chapter,  Belshazzar  celebrated  that  impure 
banquet,  he  spoke  historically  ;  but  he  now  executes,  as  I 
have  said,  the  office  of  a  teacher.  Thou,  says  he,  hast  praised 
the  gods  made  of  corruptible  material,  who  neither  see,  nor 
hear,  nor  understand  ;  but  thou  hast  defrauded  the  living  God 
of  his  honour,  in  whose  hand  is  thy  life,  on  which  thou  de- 
pendest,  and  whence  all  in  which  thou  boastest  proceeds. 
Because  thou  hast  so  despised  the  living  God,  who  had 
been  so  gracious  unto  thee,  this  ingratitude  was  both  base 
and  shameful.     "We  see,  therefore,  how  severely  the  Prophet 

1  Or,  thy  wife. — Calvin. 

i  That  is,  in  whose  hand  is  thy  life. — Calvin. 

»  In  whose  power  are  all  things. — Calvin. 


CHAP.  V.  24.  COMMENTARIES  ON  DANIEL.  341 

reproves  the  impious  tyrant  of  sacrilege,  and  mad  rashness, 

and  foul  ingratitude  towards  God.     I  pass  over  these  things 

lightly,  since  they  have  been  treated  elsewhere.     It   now 

follows, — 

24.  Then  was  the  part  of  the  24.  Tunc  a  conspectu  ejus  naissa 
hand  sent  from  him ;  and  this  writ-  est  particula  manus,'  et  scriptura 
ing  was  written.  hsec  nota.ta,fuit. 

Some  stress  must  be  laid  upon  the  adverb  pii^^,  hadin, 
"  at  that  time,"  because  God's  wrath,  or  at  least  its  denun- 
ciation, was  now  ripe.  Daniel,  therefore,  shews  how  very 
patiently  God  had  borne  with  King  Belshazzar  in  not  in- 
stantly taking  up  arms  and  inflicting  punishment  ;  but  he 
now  begins  to  come  forth  as  a  judge,  and  to  ascend  his  judg- 
ment seat ;  for  the  haughtiness  was  now  desperate,  and  the 
impiety  no  longer  tolerable.  We  observe  with  what  em- 
phasis the  word  then  is  used  ;  as  if  he  had  said.  Thou  canst 
not  complain  of  the  swiftness  of  the  penalty,  as  if  God  had 
exacted  it  before  the  time.  Thou  canst  not  here  complain 
of  God's  swiftness  in  punishing  thee ;  for  think  and  consider 
in  how  many  ways,  and  for  how  long  a  time,  thou  hast  pro- 
voked his  anger.  And  with  regard  to  thy  last  crime,  thou 
certainly  hadst  arrived  at  the  height  of  impiety,  when  that 
hand  appeared  to  thee.  God,  therefore,  now  drags  thee  to 
punishment  in  proper  time,  since  he  has  hitherto  borne 
with  thee  and  thy  sins.  After  this  forbearance,  what  re- 
mains to  prevent  his  destroying  thee,  because  thou  hast  so 
proudly  insulted  him,  and  art  utterly  hardened,  without  the 
slightest  hoi^e  of  amendment. 

He  says  also, /rom /m?ise^;  for  Belshazzar  need  not  in- 
quire whence  the  hand  proceeded,  it  came /rom  the  'presence 
of  Ood ;  that  is.  This  hand  is  a  witness  to  the  wrath  of 
heaven  ;  do  not  consider  it  as  a  spectre  which  will  vanish 
away,  but  see  in  this  appearance  a  proof  of  God's  displeasure 
at  thy  wickedness  ;  and  because  thou  hast  arrived  at  thy 
last  extremity,  thy  punishment  is  also  ready  for  thee.  A^id 
this  writing,  says  he,  has  been  marked;  as  if  he  had  said, 
The  eyes  of  King  Belshazzar  were  not  deceived,  since  this 

^  Some  translate,  "  the  palm,"  but  they  understand  a  hand  separate 
from  the  body — that  portion  of  a  hand,  that  is,  a  hand  as  if  cut  off  from 
the  body,  was  sent  from  God's  presence,  says  he. — Calvin, 


342  COMMENTAKIES  ON  DANIEL.  LECT.  XXVI. 

was  really  God's  hand,  being  sent  from  liis  sight  as  a  certain 
testimony  of  his  wrath.     He  afterwards  adds, — 

25.  And  this  is  the  writing  that  25,  Et  hsec  est  scriptura  quas  no- 
was  written,  MENE,  MENE,  TE-  tata  est,^  MENE,  MENE,  numera- 
KEL,  UPHARSIN.  turn  est,  numeratura  est,  TEKEL, 

appensum   est,^    UPHARSIN,    et 
dividentes. 

26.  This  is  the  interpretation  of  26.  Hsec  interpretatio  est  ser- 
the  thing  :  MENE  ;  God  hath  monis  :  MENE,  numeravit  Deus 
numbered  thy  kingdom,  and  finish-     regnum  tuum  et  complevit.^ 

ed  it. 

27.  TEKEL;  Thou  art  weighed  27.  TEKEL,  appende,  vel,  ap- 
in  the  balances,  and  art  found  want-  pensuni  est,  appensus  es  in  trutina,* 
ing.  et  inventus  es  deficiens. 

28.  PERES;  Thy  kingdom  is  28.  Feres  pro  ttphar sin,  divisura. 
divided,  and  given  to  the  Medes  and  est  regnum  tuum,  et  datum  Medis 
Persians.  et  Persis. 

Daniel  here  explains  these  four  verses  which  were  written 
upon  the  wall.  The  king  could  not  read  them,  either  through 
stupor,  or  because  God  blunted  all  his  senses,  and  blinded 
his  eyes,  as  was  formerly  said.  The  same  thing  must  be 
said  of  the  magi  and  the  soothsayers,  for  they  could  have 
read,  had  they  not  been  rendered  blind.  First  of  all,  Daniel 
recites  the  four  words,  Mene,  Mene,  Tekel,  Upharsin,  and 
then  adds  their  interpretation.  He  repeats  the  word  Mene 
twice.  Some  conjecture  this  to  aj^ply  to  the  numbering  of 
the  years  of  the  king's  life,  and  also  to  the  time  of  his 
reign  ;  but  the  guess  seems  to  be  without  any  foundation. 
I  think  the  word  is  used  twice  for  the  sake  of  confirmation ; 
as  if  the  Prophet  meant  the  number  to  be  completed,  since 
men  usually  allow  calculations  to  be  liable  to  error.  To  im- 
press upon  Belshazzar  that  his  life  and  kingdom  were  at 
stake,  God  affirms  the  number  to  be  complete,  meaning,  not 
a  moment  of  time  can  be  added  to  the  boundary  already  de- 
termined. So  also  Daniel  himself  interprets  it :  God,  says 
he,  has  numbered  thy  kingdom  ;  implying,  God  has  appointed 
and  prescribed  a  fixed  end  to  thy  kingdom  ;  hence  it  must 
necessarily  come  to  an  end,  since  its  period  is  fulfilled. 

Although  God  here  addresses  but  one  king  by  the  writing 
set  before  his  eyes,  we  may  still  gather  this  general  instruc- 

*  Or,  engraved. — Calvin. 

^  Some  translate,  number,  number,  weigh. — Calvin. 

'  Or,  finished. — Calvin.  *  Or,  in  a  balance. — Calvin. 


CHAP.  V.  25-28.  COMMENTARIES  ON  DANIEL.  343 

tion — God  has  prescribed  a  certain  time  for  all  kingdoms. 
(Job  xiv.  5.)  The  Scripture  bears  the  same  witness  con- 
cerning the  life  of  each  of  us.  If  God  has  prescribed  to  each 
of  us  the  length  of  his  life,  surely  this  applies  more  forcibly 
to  public  empires,  of  so  much  greater  importance.  Hence 
we  may  know  how  not  only  kings  live  and  die  according  to 
God's  pleasure,  but  even  empires  are  changed,  as  we  have 
formerly  said.  He  fixes  alike  their  origin  and  their  destiny. 
Hence  we  may  seek  consolation,  when  we  see  tyrants  rush- 
ing on  so  impetvTOUsly,  and  indulging  their  lust  and  cruelty 
without  moderation.  When,  therefore,  they  rush  on,  as  if 
they  would  mingle  heaven  and  earth,  let  us  remember  this 
instruction.  Their  years  are  numbered  !  God  knows  how  long 
they  are  to  rage  ;  He  is  not  deceived  ;  He  knows  whether  it 
is  useful  to  the  Church  and  his  elect,  for  tyrants  to  prevail 
for  a  time.  By  and  bye  he  will  surely  restrain  them,  but 
since  he  determined  the  number  of  their  days  from  the  be- 
ginning, the  time  of  his  vengeance  is  not  yet  quite  at  hand, 
while  he  allows  them  a  little  longer  to  abuse  without  re- 
straint the  power  and  the  sway  which  he  had  divinely 
granted  them. 

The  exposition  of  the  word  Tekel,  to  weigh,  now  follows  : — 
Since  thou  hast  been  weighed  in  the  balance,  or  scale,  and 
found  wanting.  Here  Daniel  shews  God  so  moderating  his 
judgments,  as  if  he  was  carrying  a  balance  in  his  hand.  The 
emblem  is  taken  from  the  custom  of  mankind  ;  for  men 
know  the  use  of  the  balance  for  accurate  measurement.  So 
also  God  is  said  to  treat  all  things  by  weight  and  measure, 
since  he  does  nothing  with  confusion,  but  uses  moderation  ; 
and,  according  to  ordinary  language,  nothing  is  more  or  less 
than  it  should  be.  (Wisdom  xi.  21.)  For  this  reason,  Daniel 
says  God  weighed  Belshazzar  in  a  balance,  since  he  did  not 
make  haste  to  inflict  punishment,  but  exacted  it  with  justice 
according  to  his  own  uniform  rule  of  government.  Since  he 
was  found  deficient,  that  is,  was  found  light  and  without 
weight.  As  if  he  had  said,  Thou  thinkest  thy  dignity  must 
be  spared,  since  all  men  revere  thee  ;  thou  thinkest  thyself 
worthy  of  honour ;  thou  art  deceived  says  he,  for  God  judges 
otherwise  ;  God  does  not  use  a  common  scale,  but  holds  his 


344  COMMENTARIES  ON  DANIEL.  LECT.  XXVI. 

own,  and  there  thou  art  found  deficient;  that  is,  tliou  art  found 
a  man  of  no  consequence,  in  any  way.  From  these  words 
there  is  no  doubt  that  the  tyrant  was  greatly  exasperated, 
but  as  his  last  end  was  approaching,  he  ought  to  hear  the 
voice  of  the  herald.  And  God,  without  doubt,  restrained 
his  fierceness,  that  he  should  not  rise  up  against  Daniel. 

The  word  D13,  Pheres,  is  added,  for  the  word  Phersin, 
meaning  his  kingdom  was  divided  among  the  Modes  and 
Persians.  I  have  no  doubt  that  by  this  word  God  signified 
the  dispersion  of  the  Monarchy  which  was  at  hand.  When, 
therefore,  he  says  Upharsin,  and  they  shall  divide,  it  signifies 
the  instability  of  the  Monarchy,  since  he  wished  to  destroy 
or  utterly  abolish  it.  But  the  Prophet  alludes  very  appo- 
sitely to  the  division  made  between  the  Modes  and  Persians ; 
and  thus  his  disgrace  was  increased  by  the  Babylonians 
being  compelled  to  serve  many  masters.  This  is  indeed  a 
grave  and  serious  disgrace,  when  a  people  has  obtained  a 
wide  and  extensive  empire,  to  be  afterwards  conquered  and 
subjected  to  the  yoke  of  a  single  master  ;  but  when  it  sufi*ers 
under  two  masters,  then  the  indignity  is  greatly  increased. 
So  Daniel  here  shews  how  God's  wrath  was  complicated  in 
the  destiuction  of  the  monarch  of  Babylon,  since  it  added 
to  the  severity  of  their  punishment,  to  be  subdued  by  both 
Modes  and  Persians.  The  city,  indeed,  was  ti-uly  taken  by 
the  valour  and  industry  of  Cyrus  ;  but  since  Cyrus  admitted 
his  father-in-law  to  the  great  honour  of  allowing  him  to  par- 
take of  the  royal  authority,  hence  the  Modes  and  Persians 
are  said  to  have  divided  the  kingdom,  although  there  was 
properly  no  division  of  the  kingdom.  Cyrus  afterwards  en- 
gaged in  other  exj)editions,  as  he  was  led  away  by  his  in- 
satiable avarice  and  ambition.  But  Darius,  as  we  shall 
afterwards  see,  died  at  the  age  of  sixty  years,  dwelt  quietly 
at  home,  and  it  is  very  well  known  that  he  was  a  Mode  ;  and 
if  we  may  believe  the  majority  of  historians,  his  sister,  the 
mother  of  Cyrus,  had  been  banished  to  Persia,  in  consequence 
of  the  oracle  concerning  the  fortune  and  greatness  of  Cyrus. 
Since  his  grandfather  had  exposed  him,  he  afterwards 
avenged  the  injury,  yet  not  so  cruelly  as  to  take  his  life,  for 
he  desired  him  to  retain  some  dignity,  and  hence  appointed 


CHAP.  V.  29.       COMMENTAEIES  ON  DANIEL.  345 

him  a  satrap.     But  his  son  afterwards  reigned  over   the 

Medes,  with  the  full  permission  of  Cyrus,  who  next  married 

his  daughter  ;  and  thus,  on  account  of  this  relationship,  and 

through  the  influence  of  this  new  alliance,  he  wished  to  have 

him  as  a  partner  in  the  empire.     In  this  sense,  then,  Daniel 

narrates  the  division  of  the  Monarchy  to  be  at  hand,  since 

the  Medes  and  the  Persians  should  divide  it  among  them. 

It  follows, — 

29.  Then  commanded  Belshazzar,         29.  Tunc  jussit  Beltsazar,  et  ves- 

and  they  clotiied  Daniel  with  scarlet,  tierunt  Danielem   purpura,  et  tor- 

and  put  a  chain  of  gold  about  his  ques  aureus  super  collum  ejus  :^  et 

neck,  and  made  a  proclamation  con-  clamabant  coram  ipso   quod  domi- 

cerning  him,  that  he  should  be  the  naretur  tertius  in  regno, 
third  ruler  in  the  kingdom. 

This  order  of  the  king  may  excite  surprise,  since  he  had 
been  so  sharply  reproved  by  the  Prophet.  He  next  seemed 
to  have  lost  all  spirit,  for  he  had  grown  pale  a  hundred  times, 
and  would  have  devoted  the  holy  Prophet  of  God  to  a  thou- 
sand deaths  !  How  happens  it,  then,  that  he  ordered  him  to 
be  adorned  with  royal  apparel,  and  next  to  be  proclaimed 
by  his  own  herald  the  third  person  in  the  kingdom  ?  Some 
think  this  was  done  because  the  laws  of  kings  were  sacred 
among  the  Babylonians  ;  nay,  their  very  words  were  held  as 
binding,  and  whatever  they  proclaimed,  they  desired  it  to 
be  esteemed  firm  and  inviolable.  They  suppose  King  Bel- 
shazzar to  have  acted  thus  through  ambition,  that  he  might 
keep  his  promises.  My  opinion  is,  that  he  was  at  first  utterly 
astonished,  and  through  listening  to  the  Prophet  he  became 
like  a  stock  or  a  stone  !  I  think  he  did  so  to  consult  his 
own  ease  and  safety ;  otherwise  he  would  have  been  con- 
temptible to  his  nobles.  To  shew  himself  unmoved,  he  com- 
mands Daniel  to  be  clothed  in  these  robes,  as  if  his  threat 
had  been  perfectly  harmless.  He  did  not  despise  what  the 
Prophet  had  said,  but  he  wished  to  persuade  his  nobles  and 
all  his  guests  of  his  perfect  indifierence  to  God's  threats,  as 
if  he  did  not  utter  them  for  the  purpose  of  executing  them, 
but  only  of  terrifying  them  all.  Thus  kings,  when  greatly 
terrified,  are  always  exceedingly  careful  not  to  shew  any  sign 
of  their  timidity,  since  they  think  their  authority  would 

*  Was  placed. — Calvin. 


346  COMMENTAEIES  ON  DANIEL.  LECT.  XXVII. 

become  materially  weakened.  To  continue,  therefore,  his 
reverence  among  his  subjects,  he  is  desirous  of  appearing 
exceedingly  careless  and  undisturbed  ;  and  I  do  not  hesitate 
to  pronounce  this  to  have  been  the  tyrant's  intention  in 
ordering  Daniel  to  be  clad  in  purple  and  in  royal  magnifi- 
cence. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  didst  once  send  forth  a  proof 
of  thy  wrath  against  all  the  proud,  so  it  may  be  useful  to  us  in 
these  days.  May  we  be  admonished  by  the  punishment  inflicted 
on  this  man,  and  thus  learn  to  conduct  ourselves  with  moderation 
and  humility.  May  we  not  desire  any  greatness  which  can  be 
displeasing  to  thee ;  and  may  we  so  remain  in  our  station  of  life 
as  to  serve  thee,  and  to  extol  and  glorify  thy  sacred  name,  with- 
out being  even  separated  from  thee.  Grant  us  also  so  to  bear 
thy  yoke  in  this  world,  and  to  suffer  ourselves  to  be  ruled  by  thee, 
that  we  may  at  length  arrive  at  that  happy  rest  and  portion  in 
thy  heavenly  kingdom,  which  thou  hast  prepared  and  procured 
for  us,  through  the  blood  of  thine  only-begotten  Son. — Amen. 


30.  In  that  night  was  Belshazzar  30.  In  ilia  nocte  oecisus fuit  Bel- 
the  king  of  the  Chaldeans  slain.  tsazar  rex  Chaldfeorum. 

31.  And  Darius  the  Median  took  31.  Et  Darius  Medus  accepit  reg- 
the  kingdom,  being  about  threescore  num,  cum  natus  esset  annos  sex- 
and  two  years  old.  aginta  et  duos. 

Here  Daniel  shortly  relates  how  his  prophecy  was  fulfilled 
that  very  night.  As  we  have  before  explained  it,  a  cus- 
tomary feast-day  had  occurred  which  the  Babylonians  cele- 
brated annually,  and  on  this  occasion  the  city  was  betrayed 
by  two  satraps,  whom  Xenophon  calls  Gobryas  and  Gadatas. 
On  this  j)assage  the  Rabbis  display  both  their  impudence 
and  ignorance  ;  as,  according  to  their  usual  habit,  they 
babble  with  audacity  about  what  they  do  not  understand. 
They  say  the  king  was  stabbed,  because  one  of  his  guards 
heard  the  Prophet's  voice,  and  wished  to  execute  that  hea- 
venly judgment ;  as  if  the  sentence  of  God  depended  upon 
the  will  of  a  single  heathen  !  We  must  pass  by  these  puerile 
trifles  and  cling  to  the  truth  of  history  ;  for  Belshazzar  was 


CHAP.  V. so,  81.  COMMENTARIES  ON  DANIEL.  347 

seized  in  his  own  banqueting-room,  when  he  was  grossly 
intoxicated,  with  his  nobles  and  concubines.  Meanwhile, 
we  must  observe  God's  wonderful  kindness  towards  the  Pro- 
phet. He  was  not  in  the  slightest  danger,  as  the  rest  were. 
He  was  clad  in  purple,  and  scarcely  an  hour  had  passed  when 
the  Medes  and  Persians  entered  the  city.  He  could  scarcely 
have  escaped  in  the  tumult,  unless  God  had  covered  him 
with  the  shadow  of  his  hand.  We  see,  then,  how  God  takes 
care  of  his  own,  and  snatches  us  from  the  greatest  dangers, 
as  if  he  were  bringing  us  from  the  tomb.  There  is  no  doubt 
that  the  holy  Prophet  was  much  agitated  amidst  the  tumult, 
for  he  was  not  without  sensibility.^  But  he  ought  to  be  thus 
exercised  to  cause  him  to  acknowledge  God  as  the  faithful 
guardian  of  his  life,  and  to  apply  himself  more  diligently  to 
his  worship,  since  he  saw  nothing  preferable  to  casting  all 
his  cares  upon  him  ! 

Daniel  adds,  the  kingdom,  was  titans/erred  to  the  king  of 
the  Medes,  whom  he  calls  Darius,  but  Xenophon  terms  him 
Cyaxares.  It  is  clear  enough  that  Babylon  was  taken  by 
the  skill  and  under  the  auspices  of  Cyrus ;  since  he  was  a 
persevering  warrior  possessed  of  great  authority,  though  he 
is  not  mentioned  here.  But  since  Xenophon  relates  that 
Cyaxares,  here  called  Darius,  was  Cyrus's  father-in-law,  and 
thus  held  in  the  highest  honour  and  estimation,  it  is  not  sur- 
prising to  find  Daniel  bringing  that  king  before  us.  Cyrus 
was  content  with  his  own  power  and  with  the  praise  and 
fame  of  his  victory,  and  readily  conceded  this  title  to  his 
father-in-law,  whom  he  j)erceived  to  be  now  growing  aged 
and  infirm.  It  is  uncertain  whether  he  was  the  son  of  Asty- 
ages,  and  thus  the  uncle  of  Cyrus.  Many  historians  concur 
in  stating  that  Astyages  was  the  grandfather  of  Cyrus  who 
married  his  daughter  to  Cambyses ;  because  the  astrologers 
had  informed  him  how  an  offspring  should  be  born  of  her 
who  should  possess  the  sovereignty  over  all  Asia !  Many 
add  the  story  of  his  ordering  the  infant  Cyrus  to  be  slain, 
but  since  these  matters  are  uncertain,  I  leave  them  unde- 
cided.    I  rather  think  Darius  was  the  uncle  of  Cyrus,  and 

'  The  Latin  is  "  stipes  :"  the  French,  "  une  souche  de  bois ;"  literally,  a 
log  or  block  of  wood. — Ed. 


348  COMMENTAEIES  ON  DANIEL.  LECT.  XXVII. 

also  his  father-in-law ;  though,  if  we  believe  Xenophon,  he 
was  unmarried  at  the  caj^ture  of  Babylon  ;  for  his  uncle,  and 
perhajDS  his  father-in-law,  had  sent  him  to  bring  supplies 
when  he  was  inferior  in  numbers  to  the  Babylonians  and 
Assyrians.  However  this  may  be,  the  Prophet's  narrative 
suits  the  circumstances  well  enough,  for  Darius,  as  king  of 
the  Modes,  obtained  the  royal  authority.  Cyrus  was,  indeed, 
higher  than  he  in  both  rank  and  majesty,  but  he  granted 
him  the  title  of  King  of  Babylon,  and  under  this  name  he 
reigned  over  the  Chaldeans.     It  now  follows, — 


CHAPTER  SIXTH. 

1.  It  pleased  Darius  to  set  over  1.  Placuit  coram  Dario,  et  prse- 
the  kingdom  an  hundred  and  twenty  fecit  super  regnum  preesides  provin- 
princes,  which  should  be  over  the  ciarum  centum  et  viginti,  qui  essent 
whole  kingdom ;  in  toto  regno. 

2.  And  over  these  three  presidents,  2.  Et  super  illos  essent,  atqueut 
of  whom  Daniel  was  first ;  that  the  essent  super  eos,  satrapse  tres,  quo- 
princes  might  give  accounts  unto  rum  Daniel  imus  esset :  et  ut  prse- 
them,  and  the  king  should  have  no  sides  provinciarum  illis  redderent 
damage.  rationem:    et    rex    non    pateretur 

damnum. 

As  to  the  translation,  some  translate  the  last  clause  of  the 
second  verse,  "  That  the  king  should  not  have  any  trouble  ;" 
but  since  pTJ,  nezek,  signifies  "  to  suffer  loss,"  I  willingly 
adopt  this  sense ;  because  the  king  did  not  escape  trouble, 
through  a  desire  for  ease,  as  he  might  have  done,  being  an 
old  man,  but  he  willingly  managed  his  own  affairs,  and  com- 
mitted the  care  of  them  to  three  men,  lest  anything  should 
be  lost  through  passing  tlirough  too  many  hands.  For  expe- 
rience shews  us  how  confusion  is  caused  by  a  multitude.  If 
there  had  been  only  there  an  hundred  and  twenty  governors 
of  provinces,  many  inconveniences  must  have  happened,  and 
much  loss  would  have  occurred  ;  hence  the  king  placed  three 
prefects  over  these  hundred  and  twenty. 

Here  again  Ave  may  perceive  how  God  cared  for  his  Pro- 
phet, not  so  much  for  any  private  reason  or  through  private 
respect,  as  by  his  aid  the  wretched  captives  and  exiles  should 
be  benefited.  God  wished  to  stretch  forth  his  hand  to  the 
Jews  by  means  of  Daniel.     And  we  may  deservedly  call  him 


CHAP.  VI.  1,  2.  COMMENTARIES  ON  DANIEL.  349 

God's  hand  in  sustaining  the  Jews.  The  Persians,  being 
barbarians,  were  not  naturally  more  merciful  than  others ; 
hence  God  interposed  his  servant  Daniel  to  succour  them. 
We  must  notice,  in  the  context  of  this  history,  how  Daniel 
alone  was  chosen  by  Darius  one  of  these  three  superior  offi- 
cers. He  was  the  third  in  rank  under  king  Belshazzar,  al- 
though for  a  moment,  yet  it  might  occasion  envy  under  the 
new  king  that  so  great  an  honour  was  conferred  upon  him. 
Very  probably  Darius  was  informed  of  the  j)revious  predic- 
tions of  Daniel ;  how  the  hand  ap];)eared  upon  the  wall,  how 
he  interj)reted  the  writing,  and  became  a  heaven-sent  mes- 
senger to  denounce  destruction  on  king  Belshazzar.  For 
unless  this  rumour  had  reached  Darius,  Daniel  would  never 
have  obtained  so  much  authority  under  him.  His  own  army 
abounded  in  numbers,  and  we  know  how  every  conqueror  is 
surrounded  in  war  by  many  dependents,  all  of  whom  wish 
to  share  in  the  spoil.  Darius,  therefore,  would  never  have 
noticed  a  stranger  and  a  captive,  and  admitted  him  to  such 
great  honour  and  power,  unless  he  had  understood  him  to  be 
a  known  Prophet  of  God,  and  also  a  herald  in  denouncing 
destruction  against  the  Babylonish  monarchy.  Thus  we 
gather  how  providential  it  was  for  him  to  be  among  the  first 
satraps,  and  even  third  in  the  kingdom,  as  this  brought  him 
more  quickly  under  the  notice  of  Darius,  For  if  Daniel  had 
been  cast  down  by  king  Belshazzar  he  would  have  remained 
at  home  in  concealment ;  but  when  he  appeared  clothed  in 
royal  apparel,  the  king  inquired  who  he  was  ?  He  heard 
the  means  of  his  arriving  at  so  high  an  honour  ;  hence  he 
acknowledged  him  as  God's  Proj)het,  and  appointed  him  one 
of  the  three  prefects.  Here  also  God's  providence  is  again 
set  before  us,  not  only  in  preserving  his  servant  in  safety, 
but  in  providing  for  the  safety  of  the  whole  Church,  lest  the 
Jews  should  be  still  more  oppressed  by  the  change  of  masters. 
But  a  temptation  is  afterwards  inflicted,  by  which  the  holy 
Prophet  and  the  whole  people  were  severely  tried ;  for  the 
Prophet  says : 

3.  Then  this  Daniel  was  preferred         3.  Tunc  Daniel  ipse  fuit  superior,* 

*  The  word  nVJ,  netzech,  means  to  surpass ;  hence  he  was  superior  or 
more  excellent. — Calvin. 


350  COMMENTAKIES  ON  DANIEL.  LECT.  XXVII. 

above  the  presidents   and  princes,  supra  satrapas  et  prsesides  provin- 

because  an  excellent  spirit  was  in  ciarum :  propterea  quod  spiritus  am- 

him  ;  and  the  king  thought  to  set  plior,  vel,  prcestantior,  in  ipso  erat : 

him  over  the  whole  realm.  et  rex  cogitabat  eum  erigere  super 

totum  regnum. 

4.  Then  the  presidents  and  princes  4.  Tunc  satrapse,  et  presides  pro- 
sought  to  find  occasion  against  Daniel  vinciarum  qusesierunt  occasionem 
concerning  the  kingdom;  but  they  invenire  contra  Danielem  a  parte 
could  find  none  occasion  nor  fault ;  regni,*  et  omnem  occasionem,''  et 
forasmuch  as  he  was  faithful,  neither  nullum  crimen  potuerunt  invenire  : 
was  there  any  error  or  fault  found  quia  verax^*  ipse  :  et  nulla  culpa,  et 
in  him.  nullum  crimen,*  inveniebatur  in  ipso. 

5.  Then  said  these  men,  We  shall  5.  Tunc  viri  illi  dixerunt,  non  in- 
not  find  any  occasion  against  this  veniemus  in  hoc  Daniele  ullam  oc- 
Daniel,  except  we  find  it  against  him  casionera,  nisi  inveniamus  in  ipso  ob 
concerning  the  law  of  his  God.  legem  Dei  sui. 

The  Prophet  now  relates,  as  I  have  said,  the  origin  of  a 
temptation  which  might  naturally  cast  down  the  spirits  of 
the  elect  people  as  well  as  his  own.  For  although  Daniel 
alone  was  cast  into  the  lion's-den,  as  we  shall  afterwards  see, 
yet,  unless  he  had  been  liberated,  the  condition  of  the  people 
would  have  been  more  grievous  and  severe.  For  we  know 
the  wicked  j)etulantly  insult  the  wretched  and  the  innocent, 
when  they  see  them  suffering  any  adversity.  If  Daniel  had 
been  torn  by  the  lions,  all  men  would  have  risen  up  in  a 
body  against  the  Jews.  God,  therefore,  here  exercised  the 
faith  and  patience  of  his  servant,  and  also  proved  all  the 
Jews  by  the  same  test,  since  they  saw  themselves  liable  to 
the  most  extreme  sufferings  in  the  person  of  a  single  indi- 
vidual, unless  God  had  speedily  afforded  the  assistance 
which  he  rendered.  Daniel,  first  of  all,  says,  he  excelled  all 
others,  since  a  more  excellent  or  superior  spirit  was  in  him. 
It  does  not  always  happen  that  those  who  are  remarkable 
for  prudence  or  other  endowments  obtain  greater  authority 
and  rank.  In  the  palaces  of  kings  we  often  see  men  of  brutal 
dispositions  holding  high  rank,  and  we  need  not  go  back  to 
history  for  this.  In  these  days  kings  are  often  gross  and 
infatuated,  and  more  like  horses  and  asses  than  men  !  Hence 
audacity  and  recklessness  obtain  the  highest  honours  of  the 
palace.    When  Daniel  says  he  excelled,  he  brings  to  our  notice 

1  That  is,  in  his  administration. — Calvin. 

'  That  is,  no  occasion. — Calvin. 

'  Since  he  was  faithful  and  thoroughly  trusty. — Calviti. 

*  He  repeats  the  noun  for  "  crime"  twice,  nriTlK',  shechitheh. — Calvin. 


CHAP.  VI.  3-5.  COMMENTARIES  ON  DANIEL.  851 

God's  two-fold  benefit :  first,  a  greater  portion  of  his  Spirit 
was  bestowed  upon  him  ;  and  secondly,  Darius  acknowledged 
this,  and  raised  him  to  honour  when  he  saw  him  endued 
with  no  ordinary  industry  and  wisdom.  We  now  understand 
the  Prophet's  teaching  here,  as  first  divinely  adorned  with 
prudence  and  other  endowments ;  and  then,  Darius  was  a 
competent  judge  of  this,  in  estimating  his  prudence  and 
other  virtues,  and  holding  them  in  great  repute.  Since, 
therefore,  a  noble  spirit  was  in  him,  hence  he  overcame  all 
others,  says  he ;  therefore  the  king  determined  to  set  him 
above  the  whole  kingdom,  that  is,  to  place  him  first  among 
the  three  satraps.  Although  it  was  a  singular  privilege  with 
which  God  once  blessed  his  people  and  his  Prophet,  yet  we 
ought  to  weep  over  the  heartlessness  of  kings  in  these  days, 
who  proudly  despise  God's  gifts  in  all  good  men  who  surpass 
the  multitude  in  usefulness  ;  and  at  the  same  time  enjoy  the 
society  of  the  ignorant  like  themselves,  while  they  are  slaves 
to  avarice  and  rapine,  and  manifest  the  greatest  cruelty  and 
licentiousness.  Since,  then,  we  see  how  very  unworthy  kings 
usually  are  of  their  empire  and  their  power,  we  must  weep 
over  the  state  of  the  world,  because  it  reflects  like  a  glass  the 
wrath  of  heaven,  and  kings  are  thus  destitute  of  counsel. 
At  the  last  day.  King  Darius  alone  will  be  sufficient  to  con- 
demn them,  for  he  had  discretion  enough  not  to  hesitate  to 
set  a  captive  and  a  foreigner  over  all  his  satraps ;  for  this 
was  a  royal,  nay,  a  heroic  virtue  in  Darius  to  prefer  this 
man  to  all  his  own  friends.  But  now  kings  think  of  nothing 
else  than  preferring  their  own  panders,  buffoons,  and  flat- 
terers ;  while  they  praise  none  but  men  of  low  character, 
whom  God  has  branded  with  ignominy.  Although  they  are 
unworthy  of  being  reckoned  among  mankind,  yet  they  esteem 
themselves  the  masters  of  their  sovereigns,  and  treat  the 
kings  of  these  days  as  their  slaves.  This  happens  through 
their  mere  slothfulness,  and  their  discarding  every  possible 
anxiety.  Hence  they  are  compelled  to  deliver  up  their  com- 
mand to  others,  and  retain  nothing  but  the  title.  This,  as  I 
said,  is  a  sure  proof  of  the  wrath  of  heaven,  since  the  world 
is  at  this  day  unworthy  of  the  government  which  God  exer- 
cises over  it  by  his  hand. 


352  COMMENTARIES  ON  DANIEL.  LEOT.  XXVII. 

With  respect  to  the  envy  felt  by  the  nobles,  we  see  this 
vice  rampant  in  all  ages,  since  the  aspirants  to  any  great- 
ness can  never  bear  the  presence  of  virtue.  For,  being  guilty 
of  evil  themselves,  they  are  necessarily  bitter  against  the 
virtue  of  others.  Nor  ought  it  to  seem  surprising  that  the 
Persians  who  sustained  the  greatest  labours,  and  passed 
through  numerous  changes  of  fortune,  should  be  unable  to 
bear  with  an  obscure  and  unknown  person,  not  only  asso- 
ciated with  them,  but  apj)ointed  as  their  superior.  Their 
envy,  then,  seems  to  have  had  some  pretext,  either  real  or 
imaginary.  But  it  will  always  be  deserving  of  condemna- 
tion, when  we  find  men  selfishly  pursuing  their  own  advan- 
tage without  any  regard  for  the  public  good.  Whoever 
aspires  to  power  and  self-advancement,  without  regarding  the 
welfare  of  others,  must  necessarily  be  avaricious  and  rapa- 
cious, cruel  and  perfidious,  as  well  as  forgetful  of  his  duties. 
Since,  then,  the  nobles  of  the  realm  envied  Daniel,  they 
betrayed  their  malice,  for  they  had  no  regard  for  the  public 
good,  but  desired  to  seize  upon  all  things  for  their  own  inter- 
ests. In  this  example  we  observe  the  natural  consequence 
of  envy.  And  we  should  diligently  notice  this,  since  nothing 
is  more  tempting  than  gliding  down  from  one  vice  to  a  worse. 
The  envious  man  loses  all  sense  of  justice  while  attempting 
every  scheme  for  injuring  his  adversary.  These  nobles  re- 
port Daniel  to  have  been  preferred  to  themselves  unworthily. 
If  they  had  been  content  with  this  abuse,  it  would  have 
been,  as  I  said,  a  vice  and  a  sign  of  a  perverse  nature.  But 
they  go  far  beyond  this,  for  they  seek  for  an  occasion  of 
crime  in  Daniel.  We  see,  then,  how  envy  excites  them  to 
the  commission  of  crime.  Thus  all  the  envious  are  perpetu- 
ally on  the  watch,  while  they  become  spies  of  the  fortunes 
of  those  whom  they  envy,  to  oppress  them  by  every  possible 
means.  This  is  one  point ;  but  when  they  find  no  crime, 
they  trample  upon  justice,  without  modesty  and  without 
humanity,  and  with  cruelty  and  perfidy  lay  themselves  out 
to  crush  an  adversary.  Daniel  relates  this  of  his  rivals.  He 
says,  They  immediately  sought  occasion  against  him,  and  did 
not  find  it  Then  he  adds  how  unjustly  and  perfidiously 
they  sought  occasion  against  him.     There  is  no  doubt  they 


CHAP.  VI.  3-5.  COMMENTARIES  ON  DANIEL.  S53 

knew  Daniel  to  be  a  pious  man  and  approved  by  God  ;  hence, 
when  they  plot  against  his  holy  Prophet,  they  purposely  wage 
war  with  God  himself,  while  they  are  blinded  with  the  per- 
verse passion  of  envy.  Whence,  then,  does  it  spring  ?  Surely 
from  ambition.  Thus  we  see  how  pestilential  a  plague  ambi- 
tion is,  from  which  envy  springs  up,  and  afterwards  perfidy 
and  cruelty ! 

Besides  this,  Daniel  admonishes  us  by  his  own  example  to 
study  to  strive  after  integrity,  and  thus  to  deprive  the  male- 
volent and  the  wicked  of  all  occasion  against  us,  which  they 
seek.  We  shall  find  no  better  defence  against  the  envious 
and  the  slanderous  than  to  conduct  ourselves  righteously  and 
innocently.  Whatever  snares  they  may  lay  for  us,  they  will 
never  succeed,  for  our  innocence  will  repel  their  malice  like 
a  shield.  Meanwhile  we  see  how  Daniel  escaped  utter  ruin, 
since  they  sought  a  pretext  against  him  in  something  else, 
namely,  his  worship  of  God.  Hence  let  us  learn  how  we 
ought  to  esteem  piety  and  an  earnest  desire  for  it  of  more 
value  than  life  itself  Daniel  was  faithful  and  upright  in 
his  administration :  he  discharged  his  duty  so  as  to  close 
the  mouth  of  his  enemies  and  detractors.  Thus,  as  I  have 
said,  integrity  is  the  best  of  all  protectors.  Again,  Daniel 
was  in  danger  because  he  would  not  leave  off  the  sincere 
worship  of  God  and  its  outward  profession.  Hence  we  must 
bravely  u-idergo  all  dangers  whenever  the  worship  of  God  is 
at  stake.  This  temporary  life  ought  not  to  be  more  precious 
to  us  than  that  most  sacred  of  all  things — the  preservation 
of  God's  honour  unstained.  We  therefore  see  how  we,  by 
these  means,  are  urged  to  the  cultivation  of  integrity,  since 
we  cannot  be  more  secure  than  when  fortified  by  a  good 
conscience,  as  Peter  in  his  first  epistle  exhorts  us  to  the 
same  purpose,  (iii.  16.)  Kow,  whatever  we  may  fear,  and 
whatever  events  await  us,  even  if  we  become  subject  to  a 
hundred  deaths,  we  ought  never  to  decline  from  the  pure 
worship  of  God,  since  Daniel  did  not  hesitate  to  submit  to 
death  and  enter  the  lion's  den,  because  he  openly  professed 
the  worship  of  Israel's  God.  As  these  nobles  entered  into 
this  barbarous  and  cruel  counsel  for  oppressing  Daniel  under 
the  pretence  of  religion,  here,  again,  we.  gather  the  bliud- 

VOL.  I.  z 


S54  COMMENTARIES  ON  DANIEL.  LECT.  XXVIL 

ness  and  raslmess  of  mankind  when  ambition  and  envy 
seize  upon  their  minds.  For  it  is  a  matter  of  no  moment 
with  them  to  come  into  collision  with  the  Almighty/  for  they 
do  not  approach  Daniel  as  a  fellow-creature,  but  they  leap 
into  an  insane  and  sacrilegious  contest  when,  they  wish  to 
extinguish  the  worshij)  of  God  and  give  way  to  their  own 
indulgence.  Thus,  as  I  have  said,  we  are  admonished  by 
this  example  how  ambition  is  to  be  guarded  against  and 
avoided,  and  also  the  envy  which  arises  from  it.  The  nature 
of  this  charge — the  worship  of  God — afterwards  follows  : — 

6.  Then  these  presidents  and  6.  Tunc  satrapje  et  provinciarum 
princes  assembled  together  to  the  presides  illi  sociati  sunt^  apud 
king,  and  said  thus  unto  him,  King  regem,^  et  sic  locuti  sunt  ei :  Dari 
Darius,  live  for  ever.  rex,  in  seternum  vive. 

7.  All  the  presidents  of  the  king-  7.  Consilium  ceperunt  omnes  sa- 
dom,  the  governors,  and  the  princes,  trapse  regni,  proceres  et  prsesides 
the  counsellors,  and  the  captains,  provinciarum,  consiliarii,  et  duces, 
have  consulted  together  to  estab-  ut  statuatur  statutum  regis,*  et  san- 
lish  a  royal  statute,  and  to  make  a  ciatur  edictum,  ut  quisquis  petierit 
firm  decree,  that  whosoever  shall  ask  petitionem  ab  ullo  deo  et  homine 
a  petition  of  any  god  or  man  for  usque  ad  dies  triginta  hos,  prseter- 
thirty  days,  save  of  thee,  O  king,  he  quam  a  te,  rex,  projiciatur  in  spe- 
shall  be  cast  into  the  den  of  lions.  luncam  leonum. 

The  nobles  of  the  kingdom  purposely  endeavoured  to  ruin 
the  holy  Prophet,  either  by  casting  him  into  the  lion's  den 
to  perish,  or  else  by  causing  him  to  desist  from  the  outward 
profession  of  worshipping  God.  They  knew  him  to  be  so 
really  in  earnest  that  he  would  not  redeem  his  life  by  so 
great  an  act  of  impiety,  and  hence  they  thought  him  doomed 
to  death.  We  perceive  in  them  great  cunning  ;  but  God  met 
them  on  the  other  hand  and  aided  his  servant,  as  we  shall  see. 
Meanwhile  their  malice  was  the  more  detestable,  since  they 
desired  to  destroy  Daniel  by  this  very  pretence.  Although 
they  did  not  worship  Israel's  God,  they  knew  the  Prophet's 
mind  to  be  pious  and  straightforward,  and  then  they  expe- 
rienced the  power  of  that  God  who  was  unknown  to  them, 

'  The  French  editions  of  1562  and  1569,  a  Geneva,  translate  the  idio- 
matic phrase,  susque  deque  illis  est,  by  ce  leur  est  tout  un  ;  "  it  is  all  one  to 
them."— £(?. 

*  For  ^T\,  reges,  properly  signifies  to  "join  and  associate  with." — 
Calvin. 

3  That  is,  they  made  a  conspiracy,  and  approached  the  king. — Calvin. 

*  That  is,  royal,  or  from  the  king.— Ca/um. 


CHAP.  VI.  6,  7.  COMMENTARIES  ON  DANIEL.  355 

They  did  not  condemn  Daniel,  nor  blame  the  religion  whicli 
he  practised  ;  for,  as  I  have  said,  their  hatred  of  this  man 
urged  them  to  such  cruelty  that  they  rushed  against  the 
Almighty.  They  could  not  disguise  from  themselves  the 
duty  of  worshipping  God :  they  worshipped  and  adored  un- 
known deities,  and  did  not  dare  to  condemn  the  worslii])  of 
Israel's  God.  We  see  how  the  devil  fascinated  them  when 
they  dared  to  impute  this  as  a  crime  to  the  holy  Prophet ; 
while  we  are  ignorant  of  the  manner  in  which  their  opinion 
was  changed. 

Some  suppose  this  was  done  because  Darius  could  not 
bear  with  composure  the  glory  of  his  son-in-law.  For  since 
he  was  an  old  man,  and  his  relative  in  the  flower  of  his  age, 
he  thought  himself  despised.  Others  think  Darius  to  have 
been  touched  by  secret  emulation,  and  that  he  allowed  his 
nobles  to  approach  him  for  the  purpose  of  deceiving  the 
miserable  and  doting  old  man,  and  thus  to  throw  dust  in  his 
eyes.  But  this  conjecture  does  not  seem  to  me  sufficiently 
valid.  Nor  need  I  give  myself  much  trouble  in  this  matter, 
because  it  might  happen  that  at  the  beginning  of  a  new 
reign  they  wished  to  congratulate  the  king,  and  they  fixed 
upon  something  new  and  unaccustomed,  as  we  see  often 
done  by  flatterers  of  royalty.  Hence  the  old  man  might  be 
deceived  in  this  matter,  since  the  monarchy  was  newly 
established.  The  king  had  hitherto  ruled  over  none  but 
Modes ;  now  Chaldeans,  Assyrians,  and  many  other  nations 
were  added  to  his  sway.  Such  an  addition  might  intoxicate 
him  with  vain-glory,  and  his  nobles  might  think  this  a  plau- 
sible reason  for  offering  to  him  divine  honours.  This  single 
reason  seems  to  me  sufficient ;  I  do  not  inquire  further,  but 
embrace  what  is  probable  and  obvious  at  first  sight.  I 
defer  the  remainder  till  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  as  thou  didst  govern  thy  servant  Daniel  when 
honours  were  flowing  around  on  all  sides,  and  he  was  raised 
to  the  highest  dignity,  and  preserve  him  safe  in  his  integrity 
and  innocency  amidst  the  universal  licentiousness, —  Grant,  I 
pray  thee,  that  we  may  learn  to  restrain  ourselves  within  that 


856  COMMENTARIES  ON  DANIEL.  LECT.  XXVIII. 

moderation  to  which  thou  restrictest  us.  May  we  be  content 
with  our  humble  station  and  strive  to  prove  ourselves  inno- 
cent before  thee  and  before  those  with  whom  we  have  to  deal ; 
so  that  thy  name  may  be  glorified  in  us,  and  we  may  proceed 
under  thy  shelter  against  the  malice  of  mankind.  Whenever 
Satan  besieges  us  on  every  side,  and  the  wicked  lay  snares  for 
us,  and  we  are  attacked  by  the  fierceness  of  wild  beasts,  may  we 
remain  safe  under  thy  protection,  and  even  if  we  have  to  undergo 
a  hundred  deaths,  may  we  learn  to  live  and  die  to  thee,  and  may 
thy  name  be  glorified  in  us,  through  Christ  our  Lord. — Amen. 


Outlive  S'bjentg'Ctgttfj. 

We  said,  yesterday,  that  the  nobles  who  laid  snares  against 
Daniel  were  inspired  with  great  fury  when  they  dared  to  dic- 
tate to  the  king  the  edict  recorded  by  Daniel.  It  was  an 
intolerable  sacrilege  thus  to  deprive  all  the  deities  of  their 
honour  ;  yet  he  subscribed  the  edict,  as  we  shall  afterwards 
see,  and  thus  put  to  the  test  the  obedience  of  his  people 
whom  he  had  lately  reduced  under  the  yoke  by  the  help  of 
his  son-in-law.  There  is  no  doubt  of  his  wish  to  subdue  the 
Chaldees,  who  up  to  that  time  had  been  masters ;  and  we 
know  how  ferocity  springs  from  the  possession  of  authority. 
Since  then  the  Chaldees  had  formerly  reigned  so  far  and 
wide,  it  was  difficult  to  tame  them  and  render  them  submis- 
sive, especially  when  they  found  themselves  the  slaves  of 
those  who  had  previously  been  their  rivals.  We  know  how 
many  contests  there  were  between  them  and  the  Medes ; 
and  although  they  were  svibdued  in  war,  their  spirits  were 
not  yet  in  subjection  ;  hence  Darius  desired  to  prove  their 
obedience,  and  this  reason  induced  him  to  give  his  consent. 
He  does  not  purposely  provoke  the  anger  of  the  gods  ;  but 
through  respect  for  the  men,  he  forgets  the  deities,  and  sub- 
stitutes himself  in  the  place  of  the  gods,  as  if  it  was  in  his 
power  to  attract  the  authority  of  heaven  to  himself !  This, 
as  I  have  said,  was  a  grievous  sacrilege.  If  any  one  could 
enter  into  the  hearts  of  kings,  he  would  find  scarcely  one  in 
a  hundred  who  does  not  despise  everything  divine.  Al- 
though they  confess  themselves  to  enjoy  their  thrones  by 
the  grace  of  God,  as  we  have  previously  remarked,  yet  they 


CHAP.  VI.  8,9.  COMMENTARIES  ON  DANIEL.  357 

wish  to  be  adored  in  his  stead.  We  now  see  how  easily  flat- 
terers i^ersuade  kings  to  do  whatever  appears  likely  to  extol 
their  magnificence.     It  follows  : 

8.  Now,  O  king,  establish  the  de-  8.  Nunc,  rex,  statue  edictum,  et 
cree,  and  sign  the  writing,  that  it  be  obsigna  scripturani,  quas  non  ad  mu- 
not  changed,  according  to  the  law  of  tandum,'  secvuidum  legem  Medorum 
the  Medes  and  Persians,  which  alter-  et  Persaruni,  qufe  non  transit. 

eth  not. 

9.  Wherefore  king  Darius  signed  9.  Itaque  ipse  rex  Darius  obsig- 
the  writing  and  the  decree.  navit  scripturani  et  edictum. 

Here,  as  I  have  said,  it  is  sufficiently  apparent  how  in- 
clined to  fallacies  are  the  minds  of  kings  when  they  think 
they  can  benefit  themselves  and  increase  their  own  dignity. 
For  the  king  did  not  dispute  long  with  his  nobles  but  sub- 
scribed the  edict ;  for  he  thought  it  might  prove  useful  to 
himself  and  his  successors,  if  he  found  the  Chaldeans  obedi- 
ent to  himself  and  rather  prepared  to  deny  the  existence  of 
every  god  than  to  refuse  whatever  he  commanded  !  As  to 
the  use  of  the  word,  some  translate  t51D^},  asra.  by  "  writ- 
ing," deriving  it  from  "  to  cut  in,"  as  we  know  that  all  laws 
were  formerly  graven  on  tablets  of  brass  ;  but  I  interpret  it 
more  simply  of  their  seeking  from  the  king  a  signature  of 
the  writing,  that  is,  he  was  to  sign  the  edict  after  it  was 
written.  Which  cannot  be  changed,  they  say — meaning,  the 
edict  is  unchangeable  and  inviolable,  according  to  the  law  of 
the  Medes  and  Persians,  which  does  not  jjass  away — that  is, 
which  does  not  vanish,  as  also  Christ  says,  Heaven  and  earth 
shall  pass  away,  but  my  words  shall  not  pass  away,  or  shall 
never  become  vain.  (Matt.  xxiv.  35  ;  Mark  xiii,  81.)  As 
to  his  joining  the  Medes  with  the  Persians,  this  arises  from 
what  we  said  before,  since  Cj'rus  and  Darius  reigned  in  com- 
mon as  colleagues.  Greater  dignity  was  granted  to  Darius, 
wbile  the  power  was  in  the  hands  of  Cyrus  ;  besides,  without 
controversy,  his  sons  were  heirs  of  either  kingdom  and  of 
the  Monarchy  of  the  East,  unless  when  they  began  to  make 
war  on  each  other.  When  they  say,  the  law  of  the  Medes 
and  Persians  is  immvMhle,  this  is  Avorthy  of  j^raise  in  laws, 
and  sanctions  their  authority  ;  thus  they  are  strong  and  ob- 
tain their  full  effect.      When  laws  are  variable,  many  are 

^  That  is,  which  is  immutable.—  Calvin. 


358  COMMENTARIES  ON  DANIEL.  LECT.  XXVIII. 

necessarily  injured,  and  no  private  interest  is  stable  unless 
the  law  be  without  variation  ;  besides,  when  there  is  a  liberty 
of  changing  laws,  license  succeeds  in  place  of  justice.  For 
those  who  possess  the  supreme  power,  if  corrupted  by  gifts, 
promulgate  first  one  edict  and  then  another.  Thus  justice 
cannot  flourish  where  change  in  the  laws  allows  of  so  much 
license.  But,  at  the  same  time,  kings  ought  prudently  to 
consider  lest  they  promulgate  any  edict  or  law  without  grave 
and  mature  deliberation  ;  and  secondly,  kings  ought  to  be 
careful  lest  they  be  counteracted  by  cunning  and  artful  plots, 
to  which  they  are  often  liable.  Hence,  constancy  is  praise- 
worthy in  kings  and  their  edicts,  if  only  they  are  preceded 
by  prudence  and  equity.  But  we  shall  immediately  see  how 
foolishly  kings  affect  the  fame  of  consistency,  and  how  their 
obstinacy  utterly  perverts  justice.  But  we  shall  see  this  di- 
rectly in  its  own  place.     It  follows  : 

10.  Now  when  Daniel  knew  10.  Daniel  autem  ubi  cognovit  quod 

that  the  writing  was  signed,  he  obsignata  esset  scriptura,  venit,  vel,  in- 

went  into  his  house ;  and,  his  gressus  est,  in  domum  suam   (fenestrje 

windows    being    open    in    his  autem  apertse  erant  ei  in  ccenaculo  sue 

chamber  toward  Jerusalem,  he  versus  Jerusalem)  et  temporibus  tribus 

kneeled  upon  his  knees  three  in  die,*  inclinabat  se  super  genua  sua,^ 

times  a  day,  and  prayed,  and  et  precabatur,  et  confitebatur  coram  Deo 

gave   thanks  before   his   God,  suo,   quemadmodum   fecerat   a   pristine 

as  he  did  aforetime.  illo  tempore. ^ 

Daniel  now  relates  how  he  was  clothed  in  the  boldness  of 
the  Spirit  of  God  to  offer  his  life  as  a  sacrifice  to  God,  be- 
cause he  knew  he  had  no  hope  of  pardon  left,  if  his  violation 
of  the  king's  edict  had  been  discovered  ;  he  knew  the  king 
himself  to  be  completely  in  shackles  even  if  he  wished  to 
pardon  him — as  the  event  proved.  If  death  had  been  before 
the  Prophet's  eyes,  he  preferred  meeting  it  fearlessly  rather 
than  ceasing  from  the  duty  of  piety.  We  must  remark  that 
the  internal  worship  of  God  is  not  treated  here,  but  only  the 
external  profession  of  it.  If  Daniel  had  been  forbidden  to 
pray,  this  fortitude  with  which  he  was  endued  might  seem 
necessary  ;  but  many  think  he  ran  great  risks  without  suffi- 
cient reason,  since  he  increased  the  chance  of  death  when 

1  That  is,  three  times  every  day. — Calvin. 

z  The  verb  and  the  noun  are  from  the  same  root ;  "  he  bent  upon  his 
knees  or  inclined  himself." — Calvin. 

^  That  is,  as  he  was  accustomed  to  do. — Calvin. 


CHAP.  VI.  10.  COMMENTARIES  ON  DANIEL.  359 

only  outward  profession  was  proliibited.  But  as  Daniel  here 
is  not  the  herald  of  his  own  virtue,  but  the  Spirit  speaks 
through  his  mouth,  we  must  suppose  that  this  magnanimity 
in  the  holy  Prophet  was  pleasing  to  God.  And  his  libera- 
tion shewed  how  greatly  his  piety  was  approved,  because  he 
had  rather  lose  his  life  than  change  any  of  his  habits  re- 
specting the  worship  of  God.  We  know  the  principal  sacri- 
fice which  God  requires,  is  to  call  upon  his  name.  For  we 
hereby  testify  him  to  be  the  author  of  all  good  things  ;  next 
we  shew  forth  a  specimen  of  our  faith  ;  then  we  fly  to  him, 
and  cast  all  our  cares  into  his  bosom,  and  ofier  him  our 
prayers.  Since,  therefore,  prayer  constitutes  the  chief  part 
of  our  adoration  and  worship  of  God,  it  was  certainly  a 
matter  of  no  slight  moment  when  the  king  forbade  any  one 
to  pray  to  God  ;  it  was  a  gross  and  manifest  denial  of  piety. 
And  here,  again,  we  collect  how  blind  was  the  king's  pride 
when  he  could  sign  so  impious  and  foul  an  edict !  Then 
how  mad  were  the  nobles  who,  to  ruin  Daniel  as  far  as  they 
possibly  could,  endeavoured  to  abolish,  all  piety,  and  draw 
down  God  from  heaven  !  For  what  remains,  when  men 
think  they  can  free  themselves  from  the  help  of  God,  and 
pass  him  over  with  security  ?  Unless  he  prop  us  up  by  his 
special  aid,  we  know  how  entirely  we  should  be  reduced  to 
nothing.  Hence  the  king  forbade  any  one  to  ofter  up  any 
prayer  during  a  whole  month — that  is,  as  I  have  said,  he 
exacts  from  every  one  a  denial  of  God  !  But  Daniel  could 
not  obey  the  edict  without  committing  an  atrocious  insult 
against  God  and  declining  from  piety  ;  because,  as  I  have 
said,  God  exacts  this  as  a  principal  sacrifice.  Hence  it  is  not 
surprising  if  Daniel  cordially  opposed  the  sacrilegious  edict. 
Now,  with  respect  to  the  profession  of  piety,  it  was  necessary 
to  testify  before  men  his  perseverance  in  the  worship  of  God. 
For  if  he  had  altered  his  habits  at  all,  it  w^ould  have  been  a 
partial  abjuration  ;  he  would  not  have  said  that  he  openly 
despised  God  to  please  Darius  ;  but  that  very  diiference  in 
his  conduct  would  have  been  a  proof  of  perfidious  defection. 
"We  know  that  God  requires  not  only  faith  in  the  heart  and 
the  inward  afiections,  but  also  the  witness  and  confession  of 
our  piety. 


360  COMMENTARIES  ON  DANIEL.  LECT.  XXVIII. 

Daniel,  therefore,  was  obliged  to  persevere  in  the  holy 
practice  to  which  he  was  accustomed,  unless  he  wished  to 
be  the  very  foulest  apostate  !  He  was  in  the  habit  of  praying 
with  his  windows  open  :  hence  he  continued  in  his  usual 
course,  lest  any  one  should  object  that  he  gratified  his 
earthly  king  for  a  moment  by  omitting  the  worship  of  God. 
I  wish  this  doctrine  was  now  engraven  on  the  hearts  of  all 
men  as  it  ought  to  be ;  but  this  example  of  the  Prophet  is 
derided  by  many,  not  perhaps  openly  and  glaringly,  but  still 
clearly  enough,  the  Prophet  seems  to  them  too  inconsiderate 
and  simple,  since  he  incurs  great  danger,  rashly,  and  with- 
out any  necessity.  For  they  so  separate  faith  from  its  out- 
ward confession  as  to  suppose  it  can  remain  entire  even  if 
comj^letely  buried,  and  for  the  sake  of  avoiding  the  cross 
they  depart  a  hundred  times  from  its  pure  and  sincere  pro- 
fession. We  must  maintain,  therefore,  not  only  the  duty  of 
offering  to  God  the  sacrifice  of  prayer  in  our  hearts,  but 
that  our  open  profession  is  also  required,  and  thus  the  reality 
of  our  worship  of  God  may  clearly  appear. 

I  do  not  say  that  our  hasty  thoughts  are  to  be  instantly 
spread  abroad,  rendering  us  subject  to  death  by  the  enemies 
of  God  and  his  gospel ;  but  I  say  these  things  ought  to  be 
united  and  never  to  be  separated,  namely,  faith  and  its  pro- 
fession. For  confession  is  of  two  kinds :  first,  the  open  and 
ingenuous  testimony  to  our  inward  feelings ;  and  secondly, 
the  necessary  maintenance  of  the  worship  of  God,  lest  we 
shew  any  sign  of  a  perverse  and  j^erfidious  hypocrisy,  and 
thus  reject  the  pursuit  of  piety.  With  regard  to  the  first 
kind,  it  is  neither  always  nor  everywhere  necessary  to  pro- 
fess our  faith  ;  but  the  second  kind  ought  to  be  perpetually 
practised,  for  it  can  never  be  necessary  for  us  to  pretend 
either  disaffection  or  apostasy.  For  although  Daniel  did  not 
send  for  the  Chaldeans  by  the  sound  of  a  trumpet  whenever 
he  wished  to  pray,  yet  he  framed  his  prayers  and  his  vows 
in  his  couch  as  usual,  and  did  not  pretend  to  be  forgetful  of 
piety  when  he  saw  his  faith  put  to  the  test,  and  the  experi- 
ments made  whether  or  not  he  would  persevere  in  his  con- 
stancy. Hence  he  distinctly  says,  he  went  home,  after  being 
made  acquainted  with  the  signing  of  the  decree.      Had  l:e 


CHAP.  VI.  10.  COMMENTARIES  ON  DANIEL.  361 

been  admitted  to  the  council,  he  would  doubtless  have  sjioken 
out,  but  the  rest  of  the  nobles  cunningly  excluded  him,  lest 
he  should  interfere  with  them,  and  they  thought  the  remedy 
would  be  too  late,  and  utterly  in  vain  as  soon  as  he  per- 
ceived the  certainty  of  his  own  death.  Hence,  had  he  been 
admitted  to  the  king's  council,  he  would  there  have  dis- 
charged his  duty,  and  heartily  intei'posed ;  but  after  the 
signing  of  the  edict,  and  the  loss  of  all  opportunity  for  ad- 
vising the  king,  he  retired  to  his  house. 

We  must  here  notice  the  impossibility  of  finding  an  excuse 
for  the  king's  advisers,  who  purposely  escape  when  they  see 
that  unanimity  of  opinion  cannot  be  obtained,  and  think 
God  will  be  satisfied  in  this  way,  if  they  only  maintain  per- 
fect silence.  But  no  excuse  can  be  admitted  for  such  weak- 
ness of  mind.  And,  doubtless,  Daniel  is  unable  to  defend 
them  by  his  example,  since,  as  we  have  already  said,  he  was 
excluded  by  the  cunning  and  malice  of  the  nobles  from  tak- 
ing his  place  among  them  as  usual,  and  thus  admonishing 
the  king  in  time.  He  now  says,  His  windows  were  open 
towards  Jerusalem.  The  question  arises,  Whether  it  was 
necessary  for  Daniel  thus  to  open  his  windows?  For  some 
one  may  object — he  did  this  under  a  mistaken  opinion  ;  for 
if  God  fills  heaven  and  earth,  what  signified  his  windows 
being  open  towards  Jerusalem  ?  There  is  no  doubt  that  the 
Prophet  used  this  device  as  a  stimulus  to  his  fervour  in 
prayer.  For  when  praying  for  the  liberation  of  his  people, 
he  directed  his  eyes  towards  Jerusalem,  and  that  sight  be- 
came a  stimulus  to  enflame  his  mind  to  greater  devotion. 
Hence  the  opening  of  the  Prophet's  windows  has  no  refer- 
ence to  God,  as  if  he  should  be  listened  to  more  readily  by 
having  the  open  heaven  between  his  dwelling  and  Judea ; 
but  he  rather  considered  himself  and  his  natural  infirmity. 
Now,  if  the  holy  Prophet,  so  careful  in  his  prayers,  needed 
this  help,  we  must  see  whether  or  not  our  sloth  in  these  days 
has  need  of  more  stimulants  !  Let  us  learn,  therefore,  when 
we  feel  ourselves  to  be  too  sluggish  and  cold  in  prayer,  to 
collect  all  the  aids  which  can  arouse  our  feelings  and  correct 
the  torpor  of  which  we  are  conscious.  This,  then,  was  the 
Prophet's  intention  in  opening  his  luindows  towards  Jerusa- 


362  COMMENTARIES  ON  DANIEL.  LECT.  XXVIII. 

lem.  Besides,  he  wished  by  this  symbol  to  shew  his  domes- 
tics his  perseverance,  in  the  hope  and  expectation  of  the 
promised  redemption.  When,  therefore,  he  prayed  to  God, 
he  kept  Jerusalem  in  sight,  not  that  his  eyes  could  penetrate 
to  so  distant  a  region,  but  he  directed  his  gaze  towards  Jeru- 
salem to  shew  himself  a  stranger  among  the  Chaldeans, 
although  he  enjoyed  great  power  among  them,  and  was 
adorned  with  great  authority,  and  excelled  in  superior  dig- 
nity. Thus  he  wished  all  men  to  i^erceive  how  he  longed 
for  the  j)romised  inheritance,  although  for  a  time  he  was  in 
exile.  This  was  his  second  reason  for  opening  his  windows. 
He  says,  He  prayed  three  times  a-day.  This  is  worthy  of 
observation,  because,  unless  we  fix  certain  hours  in  the  day 
for  prayer,  it  easily  slips  from  our  memory.  Although,  there- 
fore, Daniel  was  constant  in  pouring  forth  prayers,  yet  he 
enjoined  upon  himself  the  customary  rite  of  prostrating  him- 
self before  God  three  times  a-day.  When  we  rise  in  the 
morning,  unless  we  commence  the  day  by  praying  to  God, 
we  shew  a  brutish  stupidity,  so  also  when  we  retire  to  rest, 
and  when  we  take  our  food  and  at  other  times,  as  every  one 
finds  most  advantageous  to  himself  For  liere  God  allows 
us  liberty,  but  we  ought  all  to  feel  our  infirmities,  and  to 
apply  the  proper  remedies.  Therefore,  for  this  reason,  Daniel 
was  in  the  habit  of  praying  thrice.  A  proof  of  his  fervour 
is  also  added,  when  he  says.  He  prostrated  himself  on  his 
knees  ;  not  that  bending  the  knee  is  necessary  in  prayer,  but 
while  we  need  aids  to  devotion,  as  we  have  said,  that  pos- 
ture is  of  importance.  First  of  all,  it  reminds  us  of  our  ina- 
bility to  stand  before  God,  unless  with  humility  and  rever- 
ence ;  then,  our  minds  are  better  prepared  for  serious  en- 
treaty, and  this  symbol  of  worship  is  pleasing  to  God. 
Hence  Daniel's  expression  is  by  no  means  superfluous :  He 
fell  upon  his  knees  whenever  he  wished  to  pray  to  God.  He 
now  says,  he  uttered  prayers  and  confessions  before  God,  or 
he  praised  God,  for  we  must  diligently  notice  how  many  in 
their  prayers  mutter  to  God.  For  although  they  demand 
either  one  thing  or  another,  yet  they  are  carried  along  by  an 
immoderate  impulse,  and,  as  I  have  said,  they  are  violent  in 
their  requests  unless  God  instantly  grants  their  petitions. 


CHAP.  VI.  11.  COMMENTARIES  ON  DANIEL.  363 

This  is  the  reason  why  Daniel  joins  praises  or  the  giving  of 
thanks  with  prayers ;  as,  also,  Paul  exhorts  us  respecting 
both.  Offer  up,  says  he,  your  prayers  to  God,  with  thanks- 
giving, (Phil.  iv.  6,)  as  if  he  had  said.  We  cannot  rightly  oifer 
vows  and  prayers  to  God  unless  when  we  bless  his  holy  name, 
although  he  does  not  immediately  grant  our  petitions.  In 
Daniel's  case  we  must  remark  another  circumstance :  he  had 
been  an  exile  for  a  long  time,  and  tossed  about  in  many 
troubles  and  changes ;  still  he  celebrates  God's  praises. 
Which  of  us  is  endued  with  such  patience  as  to  praise  God, 
if  afflicted  with  many  trials  through  three  or  four  years  ? 
Nay,  scarcely  a  day  passes  without  our  passions  growing 
warm  and  instigating  us  to  rebel  against  God  !  Since  Daniel, 
then,  could  persevere  in  praising  God,  when  oppressed  by  so 
many  sorrows,  anxieties,  and  troubles — this  was  a  remark- 
able proof  of  invincible  patience.  And,  doubtless,  he  signi- 
fies a  continuous  act,  by  using  the  demonstrative  pronoun 
ni*l,  deneh,  which  refers  to  his  ordinary  habit — as  he  had 
done  before,  and  from  former  times.  By  noticing  the  time, 
he  marks,  as  I  have  said  before,  a  perseverance,  since  he  was 
not  only  accustomed  to  pray  once  or  twice,  but  by  a  regular 
constancy  he  exercised  himself  in  this  duty  of  piety  every 
day.     It  afterwards  follows  : — 

11.  Then  these  men  assembled,  11.  Tunc  viri  illi  sociati  sunt,'  et 
and  found  Daniel  praying  and  mak-  invenerunt  Danielem  orantem  et 
ing  supplication  before  his  God.  precantem  coram  Deo  suo. 

Here  the  nobles  of  Darius  display  their  fraud  when  they 
observe  Daniel,  and  unite  in  a  conspiracy  against  him :  for 
no  other  object  but  the  death  of  Daniel  could  have  induced 
them  to  dictate  this  edict.  Hence  they  agree  together,  and 
find  Daniel  uttering  prayers  and  supplications  to  his  God. 
If  Daniel  had  prayed  with  the  slightest  secrecy,  he  would 
not  have  been  a  victim  to  their  snares  ;  but  he  did  not  refuse 
the  prospect  of  death.  He  knew  the  object  of  the  edict,  and 
expected  the  arrival  of  the  nobles.  We  see,  then,  how  wil- 
lingly he  submitted  to  instant  death,  and  for  no  other  pur- 
pose than  to  retain  the  pure  worship  of  God,  together  with 
its  outward  profession.      Go  to,  now,  ye  who  desire  to  shield 

'  Or,  "collected,"  as  others  translate. — Calvin. 


S64  COMMENTAEIES  ON  DANIEL.  LECT.  XXVIII. 

your  perfidy,  pretending  that  you  ought  not  to  incur  danger 
rashly,  and  when  tlie  wicked  surround  you  on  all  sides  !  You 
become  cautious  lest  you  should  rashly  throw  away  your 
lives !  For  Daniel,  in  their  opinion,  Avas  to  be  blamed  for 
too  great  simplicity  and  folly,  since  he  willingly  and  know- 
ingly encountered  certain  danger.  But  we  have  already 
said,  he  could  not  escape  from  their  snare  without  indirectly 
revolting  from  God,  for  he  might  have  been  immediately  re- 
proached— Why  do  you  desist  from  your  accustomed  habit  ? 
Why  do  you  close  your  windows  ?  Why  do  you  not  dare  to 
pray  to  your  God  ?  It  appears,  then,  you  regard  the  king 
of  more  importance  than  the  reverence  and  fear  of  God. 
Because  God's  honour  would  have  been  thus  sullied,  Daniel, 
as  we  have  already  seen,  spontaneously  offered  himself 
to  death  as  a  sacrifice.  We  are  taught,  also,  by  this  ex- 
ample, how  snares  are  prepared  for  the  sons  of  God,  how- 
ever circumspectly  they  act,  and  however  soberly  they  con- 
duct themselves.  But  they  ought  to  conduct  themselves  so 
prudently  as  neither  to  be  too  cunning  nor  too  anxious,  that 
is,  they  should  not  regard  their  own  security  so  as  in  the 
meantime  to  forget  God's  requirements,  and  the  precious- 
ness  of  his  name,  and  the  necessitv  of  a  confession  of  faith 
in  the  pro^jer  j^lace  and  time.     It  now  follows: 

12.    Then  they  came  near,  and         12.    Tunc  accesserunt   et    dixe- 

spake  before  the  king  concerning  the  runt^  coram  rege  super  edicto  regio, 

king's  decree ;  Hast  thou  not  signed  An     non    edictum     obsignasti,    ne 

a  decree,  that  every  man  that  shall  quisquam    homo    peteret    ab    ullo 

ask  a  petition  of  any  god  or  man  deo    vel    homine,    usque    ad     tri- 

within  thirty  days,  save  of  thee,  O  ginta    dies    hos,    prffiterquam    abs 

king,  shall  be  cast  into  the  den  of  te,  rex,''  projiceretur  in  speluncam 

lions  ?    The  king  answered  and  said,  leonum  ?     Respondit  rex  et    dixit, 

Tlie  thing  is  true,  according  to  the  Firmus  est  serrao  secundum  legem 

law   of    the   Medes   and  Persians,  Medorum   et   Persarum,  qu£e   non 

which  altereth  not.  transit. 

Now  the  king's  nobles  approach  the  king  as  conquerors, 
but  they  do  so  cunningly ;  for  they  do  not  oj^enly  say  any- 
thing about  Daniel,  whom  they  knew  to  be  a  favourite  with 
the  king  ;  but  they  repeat  their  previous  assertion  con- 
cerning the  impossibility  of  changing  the  edict,  since  the 

1  And  they  have  said. — Calvin. 

°  It  is  preferable  to  translate  it  "  that  any  man  should  ask  from  any 
god  or  man,  for  thirty  days,  except  of  thee,  O  king." — Calvin. 


CHAP.  VI.  12,  COMMENTARIES  ON  DANIEL.  365 

law  of  the  Modes  and  Persians  Is  inviolable  and  cannot  be 
rendered  void.  Again,  therefore,  as  far  as  they  possibly  can, 
they  sanction  that  edict,  lest  the  king  should  afterwards  be 
free,  or  dare  to  retract  what  he  had  once  commanded.  We 
must  mark  the  cunning  with  which  they  indirectly  circum- 
vent the  king,  and  entangle  him,  by  preventing  the  change 
of  a  single  word ;  They  come,  therefore,  and  discourse  con- 
cerning the  royal  edict.  They  do  not  mention  the  name  of 
Daniel,  but  dwell  upon  the  royal  decree,  so  as  to  bind  the 
king  more  firmly.  It  follows — The  king  ansiuered,  The  dis- 
course is  true.  We  here  see  how  kings  desire  praise  for 
consistency,  but  they  do  not  perceive  the  difference  between 
consistency  and  obstinacy.  For  kings  ought  to  reflect  upon 
their  own  decrees,  to  avoid  the  disgrace  of  retracting  what 
they  have  hastily  promulgated.  If  anything  has  escaped 
them  without  consideration,  both  prudence  and  equity  re- 
quire them  to  correct  their  errors  ;  but  when  they  have 
trampled  upon  all  regard  for  justice,  they  desire  every 
inconsiderate  command  to  be  strictly  obeyed  !  This  is  the 
height  of  folly,  and  we  ought  not  to  sanction  a  perseverance 
in  such  obstinacy,  as  we  have  already  said.  But  the  rest 
to-morrow. 

PRAYER. 

Grant,  Almighty  God,  since  thou  hast  reconciled  us  to  thyself  by 
the  precious  blood  of  thy  Son,  that  we  may  not  be  our  own, 
but  devoted  to  thee  in  perfect  obedience,  and  may  consecrate 
ourselves  entirely  to  thee  :  May  we  offer  our  bodies  and  souls 
in  sacrifice,  and  be  rather  prepared  to  suffer  a  hundred  deaths 
than  to  decline  from  thy  true  and  sincere  worship.  Grant  us, 
especially,  to  exercise  ourselves  in  prayer,  to  fly  to  thee  every 
moment,  and  to  commit  ourselves  to  thy  Fatherly  care,  that 
thy  Spirit  may  govern  us  to  the  end.  Do  thou  defend  and 
sustain  us,  until  we  are  collected  into  that  heavenly  kingdom 
which  thy  only-begotten  Son  has  prepared  for  us  by  his  blood. — 
Amen. 


366  COMMENTAKIES  ON  DANIEL.  LECT.  XXIX. 


We  began  yesterday  to  explain  Daniel's  narrative  of  the 
calumny  invented  against  him  before  King  Darius.  The 
nobles  of  the  kingdom,  as  we  have  said,  used  cunning  in 
their  interview  with  the  king ;  because  if  they  had  begun 
with  Daniel,  the  king  might  have  broken  his  word.  But 
they  dwell  upon  the  royal  decree  ;  they  shew. the  imminence 
of  the  danger,  unless  the  authority  of  all  the  king's  decrees 
was  upheld.  By  this  artifice  we  see  how  they  obtained  their 
object ;  for  the  king  confirms  their  assertion  respecting  the 
wickedness  of  rendering  abortive  what  had  been  promulgated 
in  the  king's  name.  For  kings  are  pleased  Math  their  own 
greatness,  and  wish  their  own  pleasure  to  be  treated  as  an 
oracle.  That  edict  was  detestable  and  impious  by  which 
Darius  forbade  entreaties  to  be  offered  to  any  deity  ;  yet  he 
wished  it  to  remain  in  force,  lest  his  majesty  should  be 
despised  by  his  subjects.  Meanwhile,  he  does  not  perceive 
the  consequences  which  must  ensue.  Hence  we  are  taught 
by  this  example,  that  no  virtue  is  so  rare  in  kings  as  mode- 
ration, and  yet  none  is  more  necessary ;  for  the  more  they 
have  in  their  power,  the  more  it  becomes  them  to  be  cautious 
lest  they  indulge  their  lusts,  while  they  think  it  lawful  to 
desire  whatever  pleases  them.     It  now  follows  : 

13.  Then  answered  they,  and  said         13.  Tunc  loquuti  sunt,  et  dixe- 

before  the  king,  That  Daniel,  which  runt  coram  rege  :   Daniel,  qui  est 

is  of  the  children  of  the  captivity  of  ex  filiis   captivitatis  Jehiidah,  non 

Judah,  regardeth  not  thee,  O  king,  posuit  super  te,  rex,  sensum,'  neque 

nor  the  decree  that  thou  hast  signed,  ad  edictum  quod  obsignasti :  et  vici- 

but  maketh  his  petition  three  times  bus  tribus  in  die  precatur  petitionem 

a-day.  suam.^ 

Now,  when  Daniel's  calumniators  see  that  King  Darius 
had  no  wish  to  defend  his  cause,  they  open  up  more  freely 
what  they  had  previously  conceded  ;  for,  as  we  have  said,  if 
they  had  openly  accused  Daniel,  their  accusation  could  liave 
been  instantly  and  completely  refuted  ;  but  after  this  senti- 
ment had  been  expressed  to  the  king,  their  statement  is  final, 

*  Or,  has  not  added  his  own  sense,  or  given  his  mind  to  thee. — Calvin. 
'  That  is,  prays  according  to  his  custom,  or  as  usual. — Calvin. 


CHAP.  VI.  13.  COMMENTARIES  ON  DANIEL.  867 

since  by  the  laws  of  tlie  Modes  and  Persians  a  king-'s  decree 
ought  to  be  self-acting  ;  hence,  after  this  is  accomplished, 
they  then  come  to  the  person.  Daniel,  say  they,  one  of  the 
captives  ofJudah,  has  not  obeyed  thy  will,  0  king,  nor  the 
decree  which  thou  hast  signed.  By  saying,  "  Daniel,  one  of 
the  Jewish  captives,"  they  doubtless  intended  to  magnify 
his  crime  and  to  render  him  odious.  For  if  any  Chaldean 
had  dared  to  despise  the  king's  edict,  his  rashness  would  not 
liave  been  excused.  But  now  when  Daniel,  who  was  lately 
a  slave  and  a  Chaldean  captive,  dares  to  despise  the  king's 
command,  who  reigned  over  Chaldea  by  the  right  of  con- 
quest, this  seemed  less  tolerable  still.  The  effect  is  the 
same  as  if  they  had  said,  "He  was  lately  a  captive  among  thy 
slaves ;  thou  art  supreme  lord,  and  his  masters  to  whom  he 
was  subject  are  under  thy  yoke,  because  thou  art  their  con- 
queror ;  he  is  but  a  captive  and  a  stranger,  a  mere  slave, 
and  yet  he  rebels  against  thee !"  We  see  then  how  they 
desired  to  poison  the  king's  mind  against  him  by  this  allu- 
sion. He  is  one  of  the  captives  !  The  words  are  very  harmless 
in  themselves,  but  they  endeavour  to  sting  their  monarch  in 
every  way,  and  to  stir  up  his  wrath  against  Daniel.  He  does 
not  direct  his  mind  to  thee,  0  king  ;  tliat  is,  he  does  not  reflect 
upon  who  you  ai'e,  and  thus  he  despises  thy  majesty  and 
the  edict  which  thou  hast  signed.  Tliis  is  another  enlarge- 
ment :  Daniel,  therefore,  did  not  direct  his  mind  either  to 
thee  or  to  thy  edict ;  and  wilt  thou  bear  this  ?  Next,  they 
recite  the  deed  itself — he  prays  three  times  a-day.  This 
would  have  been  the  simple  narrative,  Daniel  has  not  obeyed 
thy  command  in  praying  to  his  own  God  ;  but,  as  I  have  said, 
they  exaggerate  his  crime  by  accusing  him  of  pride,  contempt, 
and  insolence.  We  see,  therefore,  by  what  artifices  Daniel 
was  oppressed  by  these  malicious  men.     It  now  follows  : 

14.    Then    the    king,    when    he  14.  Tune  rex,  postquam  sermo- 

heard    these,   words,   was    sore   dis-  nem    audivit,  valde   tristatus    est,' 

pleased  with  himself,   and  set    Ms  in  se  :  et  ad  Danielem  apposuit  cor,^ 

heart  on  Daniel  to  deliver  him ;  and  ad  ipsum  servandum  :  et  usque  ad 

^Others  translate  "disturbed:"  others  again, "  was  very  much  displeased" 
or  grieved,  for  ^'^1,  hash,  signifies  to  grieve. — Calvin. 

"  There  is  a  change  in  the  letters  here ;  for  ?3,  bel,  is  put  for  3?,  leb ; 
here  it  means,  "  he  applied  his  heart." — Calvin. 


368  COMMENTARIES  ON  DANIEL.  LECT.XXIX. 

he  laboured  till  the  going  down  of  occasura  solis  fuit  solicitus  ad  ipsum 

the  sun  to  deliver  him.  eruendum.i 

15.    Then  these  men  assembled  15.    Tunc   conglobati    sunt   viri 

unto  the  king,  and  said  unto   the  illi-  ad   regem,  et    dixerunt,  Scias, 

king,  Know,  O  king,  that  the  law  of  rex,  quod  lex  Medis  et  Persis  est, 

the  Medes  and  Persians  is,  That  no  ut  omne  edictum  et  statutum  quod 

decree  nor  statute  which  the  king  rex  statuerit,  non  mutetur. 
establisheth  may  be  changed. 

In  the  first  place,  Daniel  recites  that  the  king  was  dis- 
turbed, when  he  perceived  the  malice  of  his  nobles  which  had 
formerly  escaped  him  ;  for  their  intention  and  their  object 
had  never  occurred  to  him ;  he  perceives  himself  deceived 
and  entrapped,  and  hence  he  is  disturbed.  Here  again  we 
are  taught  how  cautiously  kings  ought  to  avoid  depraved 
counsels,  since  they  are  besieged  on  every  side  by  perfidious 
men,  whose  only  object  is  to  gain  by  their  false  representa- 
tions, and  to  oppress  their  enemies,  and  those  from  whom 
they  hope  for  booty  or  who  may  favour  their  evil  courses. 
Because  so  many  snares  surround  kings,  they  ought  to  be 
the  more  cautious  in  providing  against  cunning.  They  are 
too  late  in  acknowledging  themselves  to  have  been  over- 
reached, when  no  remedy  is  left,  partly  through  fear,  and 
partly  through  wishing  to  consult  their  own  credit ;  and  they 
prefer  offending  God  to  suffering  any  outward  disrespect 
from  men.  Since,  therefore,  kings  consider  their  own 
honour  so  sacred,  they  persevere  in  their  evil  undertakings, 
even  when  their  conscience  accuses  them  ;  and  even  if  jus- 
tice itself  were  to  appear  visibly  before  them,  yet  this 
restraint  would  not  be  suflScient  to  withhold  them,  when 
ambition  urges  them  in  the  opposite  direction,  and  they  are 
unwilling  to  lose  the  slightest  portion  of  their  reputation 
among  men.  The  case  of  Darius  supplies  us  with  an  exam- 
ple of  this  kind. 

First  of  all,  it  is  said,  He  luas  sorrowful  when  he  heard  these 
words,  and  was  anxious  till  the  setting  of  the  sun  about  the 
way  of  snatching  Daniel  from  death.  He  wished  this  to  be 
done,  if  his  own  honour  were  sound  and  safe,  and  his  nobles 

'  Or,  to  deliver  him ;  that  is,  he  desired  to  snatch  him  away. — Calvin. 

*  That  is,  conspired  together,  as  if  they  approached  the  king  in  a  body, 

to  inspire  the  greater  terror ;  "  they  assembled  themselves  therefore." — 

Calvin. 


CHAP.  VI.  15.  COMMENTARIES  ON  DANIEL.  S69 

were  satisfied.  But  on  the  one  side,  lie  fears  disunion  if 
his  nobles  should  conspire  to  produce  disturbance ;  and  on 
the  other  side,  he  is  moved  by  a  foolish  fear,  because  he  does 
not  wish  to  incur  the  charge  of  levity  which  awaited  him, 
and  hence  he  is  vanquished  and  obeys  the  lusts  of  the  wicked. 
Although,  therefore,  he  laboured  till  the  setting  of  the  sun  to 
free  Daniel,  yet  that  perverse  shame  prevailed  of  which  I 
have  spoken,  and  then  the  fear  of  dissension.  For  when  we 
do  not  lean  upon  God's  help,  we  are  always  compelled  to 
vacillate,  although  anxious  to  be  honestly  affected.  Thus 
Pilate  wished  to  liberate  Christ,  but  was  terrified  by  the 
threats  of  the  people,  when  they  denounced  against  him  the 
dis^^leasure  of  Csesar.  (John  xix.  12.)  And  no  wonder,  since 
faith  is  alone  a  certain  and  fixed  prop  on  which  we  may  lean 
while  fearlessly  discharging  our  duty,  and  thus  overcome  all 
fears.  But  when  we  want  confidence,  we  are,  as  I  have  said, 
sure  to  be  changeable.  Hence  Darius,  through  fear  of  a  con- 
spiracy of  his  nobles  against  himself,  permitted  Daniel  to  be 
an  innocent  sufferer  from  their  cruelty.  Then  that  false 
shame  is  added  which  I  have  mentioned,  because  he  was 
unwilling  to  appear  without  consideration,  by  suddenly  re- 
voking his  own  edict,  as  it  was  a  law  with  the  Medes  and 
Persians  that  whatever  proceeded  from  kings  was  inviolable  ! 
Daniel  now  states  this.  He  says,  those  men  assembled  to- 
gether;  when  they  saw  the  king  hesitate  and  doubt,  they 
became  fierce  and  contentious  with  him.  When  it  is  said 
they  meet  together,  this  relates  to  their  inspiring  him  with 
fear.  They  say,  Know,  0  king  !  He  knew  it  well  enough, 
and  they  need  not  instruct  him  in  any  unknown  matter,  but 
they  treat  him  in  a  threatening  manner.  "What  ?  dost  thou 
not  see  how  utterly  the  royal  name  will  be  hereafter  deprived 
of  its  authority  if  he  violates  thine  edict  with  impunity  ? 
Will  you  thus  permit  yourself  to  become  a  laughingstock  ? 
Finally,  they  intimate,  that  he  would  not  be  king  unless  he 
revenged  the  insult  offered  him  by  Daniel  in  neglecting  his 
commandment.  Know,  therefore,  0  king,  that  the  Persians 
and  Medes — he  was  himself  king  of  the  Medes,  but  it  is  just 
as  if  the}''  said.  What  kind  of  rumour  will  be  spread  through 
all  thy  subject  provinces  ;  for  thou  knowest  how  far  this  j)re- 
VOL  I.  2  A 


370  COMMENTAKIES  ON  DANIEL.  LECT.  XXIX. 

vails  among  the  Modes  and  Persians — tliQ  king  must  not 
cliange  his  edict.  If,  therefore,  thou  shouldst  set  such  an 
example,  will  not  all  thj  subjects  instantly  rise  against  thee  ? 
and  wilt  thou  not  be  contemptible  to  them  ?"  We  see,  then, 
how  the  satraps  rage  against  their  king,  and  frighten  him 
from  any  change  of  counseL  And  they  also  join  the  edict 
with  the  statute,  which  the  king  had  resolved  upon,  with 
the  view  of  impressing  upon  him  the  necessity  of  not  chang- 
ing a  single  decree  which  he  had  often  and  repeatedly  sanc- 
tioned.    It  follows : 

16.  Then  the  king  commanded,         16.  Tunc   rex  loquutus   est,*  et 

and  they  brought  Daniel,  and  cast  adduxeruntDanielera,etprojecerunt 

Ai«i  into  the  den  of  lions.     Now  the  e;HU  in  foveam  leommi.     Respondit 

king  spake,  and  said  unto  Daniel,  rex,  et  dixit  Danieli,  Deus  tuus  quem 

Thy  God,  whom  thou  servest  con-  tu  colis  ipsunijugiter,-ipse  liberabit 

tinually,  he  will  deliver  thee.  te.^ 

The  king,  as  we  have  said,  frightened  by  the  denunciation 
of  the  nobles,  condemns  Daniel  to  death.  And  hence  we 
gather  the  reward  which  kings  deserve  in  reference  to  their 
pride,  when  they  are  compelled  to  submit  wuth  servility  to 
their  flatterers.  How  was  Darius  deceived  by  the  cunning 
of  his  nobles  !  For  he  thought  his  authority  would  be 
strengthened,  by  putting  the  obedience  of  all  men  to  this 
test  of  refusing  all  prayer  to  any  god  or  man  for  a  whole 
month.  He  thought  he  should  become  superior  to  both  gods 
and  men,  if  all  his  subjects  really  manifested  obedience  of 
this  kind.  We  now  see  how  obstinately^  the  nobles  rise 
against  him,  and  denounce  ultimate  revolt,  unless  he  obey 
them.  We  see  that  when  kings  take  too  much  upon  them- 
selves, how  they  are  exposed  to  infamy,  and  become  the 
veriest  slaves  of  their  own  servants!  This  is  common  enough 
with  earthly  princes ;  those  who  possess  their  influence  and 
favour  applaud  them  in  all  things  and  even  adore  them  ; 
they  ofier  every  kind  of  flattery  which  can  propitiate  their 
favour  ;  but,  meanwhile,  what  freedom  do  their  idols  enjoy? 
They  do  not  allow  them  any  authority,  nor  any  intercourse 
with  the  best   and  most  faithful  friends,  while   they  are 

1  That  is,  he  decreed  or  commanded. —  Calvin. 
'  The  pronoun  is  superfluous. —  Calvin. 

^  Or,  if  we  receive  it  in  the  manner  of  a  prayer — "  may  he  deliver 
then"— Calvin. 


CHAP.  VI.  1 6.  COMMENTARIES  ON  DANIEL.  371 

watched  by  their  own  guards.  Lastly,  if  they  are  compared 
with  the  wretches  who  are  confined  in  the  closest  dunsreon, 
not  one  who  is  thrust  doAvn  into  the  deepest  pit,  and  watched 
by  three  or  four  guards,  is  not  freer  than  kings  themselves  ! 
But,  as  I  have  said,  this  is  God's  most  just  vengeance  ;  since, 
when  they  cannot  contain  themselves  in  the  ordinary  rank 
and  station  of  men,  but  wish  to  i:)enetrate  the  clouds  and 
become  on  a  level  with  God,  they  necessarily  become  a 
laughingstock.  Hence  they  become  slaves  of  all  their  at- 
tendants, and  dare  not  utter  anything  with  freedom,  and  are 
without  friends,  and  are  afraid  to  summon  their  subjects  to 
their  presence,  and  to  intrust  either  one  or  another  with  their 
wishes.  Thus  slaves  rule  the  kingdoms  of  the  world,  because 
kings  assume  superiority  to  mortals.  King  Darius  is  an  in- 
stance of  this  when  he  sent  for  Daniel,  and  commanded  him 
to  be  thrown  into  the  den  of  lions  ;  his  nobles  force  this  from 
him,  and  he  unwillingly  obeys  them.  But  we  should  notice 
the  reason.  He  had  lately  forgotten  his  own  mortality,  he 
had  desired  to  deprive  the  Almighty  of  his  sway,  and  as  it 
M'ere  to  drag  him  down  from  heaven  !  For  if  God  remains 
in  heaven,  men  must  pray  to  him  ;  but  Darius  forbade  any 
one  from  even  daring  to  utter  a  prayer  ;  hence  as  far  as  he 
could  he  deprived  the  Almighty  of  his  power.  Now  he  is 
compelled  to  obey  his  own  subjects,  although  they  exercise 
an  almost  disgraceful  tyranny  over  him. 

Daniel  now  adds — the  king  said  this  to  him,  Thy  God,  whom 
thou  set'vest,  or  worshippest,  faithfully,  he  will  deliver  thee  ! 
This  word  may  be  read  in  the  optative  mood,  as  we  have 
said.  There  is  no  doubt  that  Darius  really  wished  this ; 
but  it  may  mean,  Thy  God  whom  thou  worshippest  will  de- 
liver thee — as  if  he  had  said,  "  Already  I  am  not  my  own 
master,  I  am  here  tossed  about  by  the  blast  of  a  tempest ; 
my  nobles  compel  me  to  this  deed  against  my  will ;  I,  there- 
fore, now  resign  thee  and  thy  life  to  God,  because  it  is  not 
in  my  power  to  deliver  thee  ;"  as  if  this  excuse  lightened  his 
own  crime  by  transferring  to  God  the  power  of  preserving 
Daniel.  This  reason  causes  some  to  praise  the  piety  of  King- 
Darius  ;  but  as  I  confess  his  clemency  and  humanity  to  be 
manifest  in  this  speech,  so  it  is  clear  that  he  had  not  a  grain 


872  COMMENTARIES  ON  DANIEL.  LECT.  XXIX. 

of  piety  when  lie  tliiis  wished  to  adorn  himself  in  the  spoils 
of  deity  !  For  although  the  superstitious  do  not  seriously 
fear  God,  yet  they  are  restrained  by  some  dread  of  him  ; 
hut  he  here  wished  to  reduce  the  whole  divinity  to  nothing. 
What  sort  of  piety  was  this  ?  The  clemency  of  Darius  may 
therefore  he  praised,  hut  his  sacrilegious  pride  can  by  no 
means  be  excused.  Then  why  did  he  act  so  humanely 
towards  Daniel  ?  Because  he  had  found  him  a  faithful  ser- 
vant, and  the  regard  which  rendered  him  merciful  arose  from 
this  peculiarity.  He  would  not  have  manifested  the  same 
disposition  towards  others.  If  a  hundred  or  a  thousand  Jews 
had  been  dragged  before  his  tribunal,  he  would  carelessly 
have  condemned  them  all  because  they  had  disobeyed  the 
edict  !  Hence  he  was  obstinately  imjsious  and  cruel.  He 
sj^ared  Daniel  for  his  own  private  advantage,  and  thus  em- 
braced him  with  his  favour ;  but  in  praising  his  humanity, 
we  do  not  perceive  any  sign  of  piety  in  him.  But  he  says, 
the  God  whom  thou  tuorshipj^est,  he  will  deliver  thee,  because 
he  had  formerly  known  Daniel's  prophecy  concerning  the 
destruction  of  the  Chaldean  monarchy  ;  hence  he  is  con- 
vinced, how  Israel's  God  is  conscious  of  all  things,  and  rules 
everything  by  his  will ;  yet,  in  the  meantime,  he  neither 
worships  him  nor  suffers  others  to  do  so  ;  for  as  far  as  he 
could  he  had  excluded  God  from  his  own  rio'hts.  In  thus 
attributing  to  God  the  power  of  delivering  him,  he  does  not 
act  cordially ;  and  hence  his  impiety  is  the  more  detestable, 
when  ho  deprives  God  of  his  rights  while  he  confesses  him 
to  be  the  true  and  only  one  endued  with  supreme  j)0wer  ; 
and  though  he  is  but  dust  and  ashes,  yet  he  substitutes  him- 
self in  his  place  !     It  now  follows, — 

17.  And  a  stone  was  brought,  and  laid         17.  Ed  adductiis  fuit   lapis 

upon  the  mouth  of  the  den ;  and  the  king  unus  et  positus  super  os  spelun- 

sealed  it  with  his  own  signet,  and  with  cse :  et  obsignavit  eum  rex  an- 

the  signet  of  his  lords ;  that  the  pur-  nulo  suo  et   annulo  proccrum 

pose  might  not  be  changed  concerning  suorum,  ne  mutaretur  placitum 

Daniel.  in  Daniele. ' 

1  That  is,  "concerning  Daniel."  Those  who  render  it  " against," as  if 
the  king  had  purposely  wished  to  oppose  their  violence,  pervert  the  whole 
sense,  since  it  was  doubtless  done  at  their  instigation,  lest  the  king  should 
secretly  provide  for  his  liberation. — Calvin. 


CHAP.  VI.  17.  COMMENTAHIES  ON  DANIEL.  373 

There  is  no  doubt  that  God's  counsel  provided  that  the 
nobles  should  seal  the  stone  with  their  own  rings,  and  thus 
close  the  mouth  of  the  cave,  and  render  the  miracle  more 
illustrious.  For  when  the  king  approached  on  the  morrow, 
the  rings  were  all  entire,  and  the  seals  all  unljroken.  Thus 
the  preservation  of  this  servant  of  God  was  manifestly  by 
the  aid  of  heaven  and  not  by  the  art  of  men.  Hence  we  see 
how  boldly  the  king's  nobles  had  compelled  him  to  perform 
their  pleasure.  For  he  might  seem  deprived  of  all  royal 
power  when  he  delivered  up  to  them  a  subject  dear  and 
faithful  to  himself,  and  ordered  him  to  be  thrown  into  the 
lions'  den.  They  are  not  content  with  this  compliance  of  the 
king  ;  they  extort  another  point  from  him — the  closing  up 
of  the  mouth  of  the  cave  ;  and  then  they  all  seal  the  stone, 
lest  any  one  should  release  DanieL  We  see,  then,  when 
once  liberty  has  been  snatched  away,  all  is  over,  especially 
when  any  one  has  become  a  slave  by  his  own  faults,  and  has 
attached  himself  to  the  counsels  of  the  ungodly.  For,  at 
first,  such  slavery  will  not  prevail  as  to  induce  a  man  to 
do  everything  wdiich  he  is  ordered,  since  he  seems  to  be  free  ; 
but  when  he  has  given  himself  up  to  such  slavery  as  I  have 
described,  he  is  compelled  to  transgress  not  once  or  twice, 
but  constantly  and  without  ceasing.  For  example,  if  any 
one  swerves  from  his  duty  through  either  the  fear  of  man  or 
flattery,  or  any  other  depraved  affection,  he  will  grant  vari- 
ous things,  not  only  when  asked,  but  when  urgently  com- 
pelled. But  when  he  has  once  submitted  to  the  loss  of 
freedom,  he  will  be  compelled,  as  I  have  already  said,  to 
consent  to  the  most  shameful  deeds  at  the  nod  of  any  one. 
If  any  teacher  or  pastor  of  the  Church  should  turn  from  the 
right  path  through  the  influence  of  ambition,  the  autlior  of 
his  declension  will  come  to  him  again  and  say.  What  !  do  you 
dare  to  refuse  me  ?  Did  I  not  obtain  from  you,  yesterday 
or  the  day  before,  whatever  I  wished  ?  Thus  he  will  be 
compelled  to  transgress  a  second  time  in  favour  of  the  per- 
son to  whom  he  has  joined  himself,  and  will  also  be  forced 
to  repeat  the  transgression  continually.  Tlius  princes  also, 
who  arc  not  free  agents  through  being  under  the  tyranny 
of  others,  if  they  permit  themselves  to  be  overcome  contrary 


374  COMMENTARIES  ON  DANIEL.  LECT.  XXIX. 

to  their  conscience,  lay  aside  all  tlieir  autliority,  and  are 
drawn  aside  in  all  directions  by  tlie  will  of  their  subjects. 
This  example,  then,  is  proposed  to  us  in  the  case  of  King 
Darius,  who  after  inflicting  unjust  punishment  upon  Daniel, 
adds  this.  He  must  he  enclosed  in  the  cave,  and  then,  the  stone 
must  he  sealed, — and  for  what  object  ? — lest  the  doom  should 
he  changed  ;  meaning,  he  did  not  dare  to  attempt  anj^thing 
in  Daniel's  favour.  We  see,  then,  how  the  king  submitted 
to  the  greatest  disgrace,  because  his  nobles  had  no  confi- 
dence in  him ;  they  refused  to  trust  him  when  he  ordered 
Daniel  to  be  thrown  into  the  lions'  den,  but  they  exacted  a 
guarantee  against  his  liberation,  and  would  not  suffer  him 
to  attempt  anything.  We  thus  see  how  disgracefully  they 
withdrew  their  confidence  from  their  king ;  next  they  use 
their  authority  against  him,  lest  he  should  dare  to  remove 
the  stone  which  had  been  scaled,  unless  he  would  incur  the 
charge  of  falsehood  by  corrupting  the  public  signatures,  and 
of  deception  by  falsifying  the  public  documents.  Hence 
this  passage  admonishes  us  against  prostituting  ourselves  in 
slavery  to  the  lust  of  men.  Let  every  one  serve  his  nearest 
neighbours  as  far  as  charity  will  allow  and  as  custom  de- 
mands. Meanwliile,  no  one  ought  to  permit  himself  to  be 
turned  aside  in  different  directions  contrary  to  his  conscience, 
because  when  he  loses  his  free  agency,  he  will  be  compelled 
to  endure  many  affronts  and  to  obey  the  foulest  commands. 
This  we  see  exemplified  in  the  case  of  the  panders  to  the 
avarice,  or  ambition,  or  cruelty  of  princes ;  for  when  once 
they  are  under  the  power  of  such  men,  they  are  most  miser- 
able victims  ;  they  cannot  avoid  the  most  extreme  necessities, 
they  become  wretched  slaves,  and  call  down  against  them- 
selves, a  hundred  times  over,  the  anger  of  both  God  and 
man.     It  now  follows, — 

18.  Then  the  king  went  to  his  18.    Tunc   profoctus    est   rex  in 

palace,  and  passed  the  night  fasting :  palatiimi   suum,  et   pernoctavit   in 

neither  were  instruments  of  nuisick  jejunio,  jty'imw.s,  et  instrunienta  mu- 

brought  before  him ;  and  his  sleep  sica'  non  fuerint  allata  coram  ipso,* 

went  from  him.  et  somnus  etia'in  discessit  ab  eo. 

'  Others  translate  "  banquet"  or  "  supper ;"  but  this  does  not  agree,  be- 
cause he  first  said  the  king  passed  the  night  fasting,  therefore  a  different 
interpretation  is  more  suitable,  namely,  "musical  instruments." — Calvin. 

^  And  thus  all  jojs  and  delights  ceased. — Calvin. 


CHAP.VI.18.  COMMENTARIES  ON  DANIEL.  375 

Here  Daniel  relates  the  tardy  repentance  of  the  king,  be- 
cause although  lie  was  in  the  greatest  grief,  yet  he  did  not 
correct  his  fault.     And  this  occurs   to   many  who  are  not 
hardened  by  contempt  of  God  and  their  own  depravity  ; 
they  are  drawn  aside  by  others,  and  are   dissatisfied  with 
their  own  vices,  while  thev  still  indulge  in  them.     Would 
that  the  examples  of  this  evil  were  rare  in  the  world  !  but 
they  occur  everywhere  before  our  eyes.     Darius  therefore  is 
here  proi)Osed  to  us  as  intermediate  between  the  ungodly 
and  the  wicked — the  righteous  and  the  holv.     The  wicked 
do  not  hesitate  to  stir  up  the  Almighty  against  them,  and 
after  they  have  dismissed  all  fears  and  all  shame,  they  revel 
in  their  own  licentiousness.     Those  who  are  ruled  by  the 
fear  of  God,  although  they  sustain  hard  contests  with  the 
flesh,  yet  impose  a  check  upon  themselves,  and  bridle  their 
perverse  affections.     Others  are  between  the  two,  as  I  have 
said,  not  yet  obstinate  in  their  malice,  and  not  quite  satisfied 
with  their  corrui^tions,  and  still  they  follow  them  as  if  bound 
to  them  by  ropes.     Such  was  Darius  ;  for  he  ought  con- 
stantly to  liave  repelled  the  calumny  of  his  nobles  ;  but 
when  he  saw  himself  so  entangled  by  them,  he  ought  to 
have  opposed  them  manfully,  and  to  have  reproved  them  for 
so  abusing  their  influence  over  him  ;  yet  he  did  not  act  thus, 
but  rather  bent  before  their  fury.     Meanwhile  he  bewails  in 
liis  pala'^e,  and  abstains  from  all  food  and  delicacies.     He 
thus   shews  his  displeasure  at  the  evil  conduct  at  which 
he  connived.     We  see  then  how  inefl'ectual  it  is  for  our  own 
conscience  to  smite  us  when  we  sin,  and  to  cause  us  sorrow 
for  our  faults  ;  we  must  go  beyond  this,  so  that  sorrow  may 
lead  us  on  to  repentance,  as  also  Paul  teaches  us.    (2  Cor.  vii. 
10.)    Darius,  then,  had  reduced  himself  to  difliculties  ;  while 
he  bewails  his  fault,  he  does  not  attempt  to  correct  it.     This 
was,  indeed,  the  beginning  of  repentance,  but  nothing  more  ; 
and  when  he  feels  any  compunction,  this   stirs  him  up  and 
allows  him  neither  peace  nor  comfort.    This  lesson,  then,  we 
are  to  learn  from  Daniel's  narrative  of  King  Darius  passing  the 
whole  of  that  night  in  wailing.     It  follows  afterwards, — 
19.  Then  the  king  arose  very  early         19.  Time  rex  in  aurora,' surrexit 

'  That  is,  "  in  the  morning." — Calvin. 


376  COMMENTARIES  ON  DANIEL.  LECT.XXIX. 

in  the  morning,  and  went  in  haste  cum  illucesceret,  et  in  festinatione,^ 

mito  the  den  of  lions.  ad  spekincam  leonura  venit. 

20.  And  when  he  came  to  the  den,  20.  Et  cum  appropinquasset  ad 

he  cried  with  a  himentable  voice  un-  foveam,  ad  Danielem  in  voce  tristi, 

to  Daniel :  and  the  king  spake  and  aut,  lugubri,  clamavit,  loquutus  est 

said  to  Daniel,  O  Daniel,  servant  of  rex,  et  dixit  DanieU,  Daniel  serve 

the  living  God,  is  thy  God,  whom  thou  Dei  viventis,  Deus  tuus  quem  tu  colis 

servest   continually,  able  to  deliver  ipsum  jugiter,  an  poiuit  ad  servan- 

thee  from  the  Hons?  dum  te  a  leonibus  ?' 

Here  the  king  begins  to  act  with  a  little  more  consistency, 

when  he  approaches  the  pit.     He  was  formerly  struck  down 

by  fear  as  to  yield  to  his  nobles,  and  to  forget  his  royal 

dignity  by  delivering  himself  up  to  them  as  a  captive.     But 

now  he  neither  dreads  their  envy  nor  the  perverseness  of 

their  discourse.     He  approaches  the  lions'  den  early  in  the 

morning,  says  he, — that  is,  at  dawn,  before  it  was  light, 

comino'  durina^  the  twiliti'ht,  and  in  haste.    Thus  we  see  him 

suffering  under  the  most  bitter  grief,  which  overcomes  all 

his  former  fears  ;  for  he  might  still  have  suffered  from  fear, 

through  remembrance  of  that  formidable  denunciation, — 

Thou  wilt  no  longer  enjoy  thy  supreme  command,  unless 

thou  dost  vindicate  thine  edict  from  contempt !     But,  as  I 

have  said,  grief  overcomes  all  fear.     And  yet  we  are  unable 

to  praise  either  his  piety  or  his  humanity  ;  because,  though 

he  approaches  the  cave  and  calls  out,  "  Daniel ! ''  with  a 

lamentable  voice,  still  he  is  not  yet  angry  with  his  nobles 

till  he  sees  the  servant  of  God  perfectly  safe.     Then  his 

spirits  revive,  as  we  shall  see  ;  but  as  yet  he  persists  in  his 

weakness,  and  is  in  a  middle  place  between  the  perverse 

despisers  and  the  hearty  worshippers  of  God,  who  follow  with 

an  upright  intention  what  they  know  to  be  just. 

PRAYER. 

Grant,  Almighty  Father,  since  thou  shewest  us,  by  the  example  of 
thy  servant  Daniel,  how  we  ought  to  persevere  with  consistency 
in  the  sincere  worship  of  thee,  and  thus  proceed  towards  true 
greatness  of  mind,  that  we  may  truly  devote  ourselves  to  thee. 
May  we  not  be  turned  aside  in  any  direction  through  the  lust  of 
men,  but  may  we  persist  in  our  holy  calling,  and  so  conquer  all 
dangers,  and  arrive  at  length  at  the  fruit  of  victory — that  happy 
immortality  which  is  laid  up  for  us  in  heaven,  through  Ulirist  our 
Lord. — Amen. 
'  That  is, "  hastily." — Calvin.     '  That  is,  could  he  preserve  thee? — Calvin. 


CHAP.  VI.  19,  20.       COMMENTARIES  ON  DANIEL.  377 


Want  of  time  compelled  me  to  break  off  our  last  Lecture 
at  the  point  where  Daniel  relates  how  the  king  approached 
the  cave.     Now  he  reports  his  words, — 0  Daniel,  servant  of 
the  living  God  !  thy  God  whom  thou  luorshippest  constantly, 
has  he  been  able  to  deliver  thee  ?  says  he.     Darius  declares 
the  God  of  Israel  to  be  the  living  One.     But  if  there  is  a 
living  God,  he  excludes  all  those  imaginary  deities  whom 
men  fancy  for  themselves  by  their  own  ingenuity.     For  it  is 
necessary  that  deity  should  be  one,  and  this  principle  is 
acknowledged  by  even  the  profane.     However  men  may  be 
deluded  by  their  dreams,  yet  they  all  confess  the  impossi- 
bility of  having  more  gods  than  one.     They  distort,  indeed, 
God's  character,  but  they  cannot  deny  his  unity.     When 
Darius  uttered  this  praise  of  the  God  of  Israel,  he  confesses 
all  other  deities  to  be  mere  fictions  ;  but  he  shews  how,  as 
I  have  said,  the  profane  hold  the  first  principle,  but  after- 
wards allow  it  to  escape  entirely  from  their  thoughts.     This 
passage  does  not  prove,  as  some  allege,  the  real  conversion 
of  King  Darius,  and  his  sincere  adoption  of  true  piety  ;  for 
he  always  worshipped  his  own  idols,  but  thought  it  sufficient 
if  he  raised  the  God  of  Israel  to  the  highest  rank.     But,  as 
we  knew,  God  cannot  admit  a  companion,  for  he  is  jealous 
of  his  own  glory.     (Isaiah  xlii.  8.)     It  was  too  cold,  then, 
for  Darius  simply  to  acknowledge  the  God  whom  Daniel 
worshipped  to  be  superior  to  all  others  ;  because  where  God 
reigns,  all  idols  must  of  necessity  be  reduced  to  nothing  ;  as 
also  it  is  said  in  the  Psalms,  Let  God  reign,  and  let  the  gods 
of  all  nations  fall  before  him.     Darius  then  proceeded  so  far 
as  to  devote  himself  to  the  true  and  only  God,  but  was  com- 
pelled to  pay  the  greatest  respect  to  Israel's  God.     Mean- 
while he  always  remained  sunk  in  his  own  superstitions  to 
which  he  had  been  accustomed. 

He  afterwards  adds.  Thy  God,  whom  thou  worshippest  con- 
tinually, could  lie  free  thee  from  the  lions?  He  here  speaks 
doubtfully,  as  unbelievers  do,  who  seem  to  have  some  ground 
for  hope,  but  no  firm  or  sure  persuasion  in  their  own  minds. 


378  COMMENTARIES  ON  DANIEL.  LECT.XXX. 

I  suppose  this  invocation  to  bo  natural,  since  a  certain  secret 
instinct  naturally  impels  men  to  fly  to  God ;  for  although 
scarcely  one  in  twenty  leans  upon  God's  word,  yet  all  men 
call  upon  God  occasionally.  Thoy  wish  to  discover  whether 
God  desires  to  assist  them  and  to  aid  them  in  their  neces- 
sities ;  meanwhile,  as  I  have  said,  there  is  no  firm  persuasion 
in  their  hearts,  which  was  the  state  of  the  mind  of  King 
Darius  :  Gould  God  deliver  thee  ?  says  he  ;  as  if  God's  power 
could  possibly  be  doubted  !  If  he  had  said.  Has  God  de- 
livered thee  ?  this  would  have  been  tolerable.  For  God  was 
not  bound  by  any  law  to  be  always  snatching  his  people 
from  death,  since,  we  very  Avell  know,  this  rests  entirely  with 
his  good  pleasure.  When,  therefore,  he  permits  his  people 
to  suffer  under  the  lusts  of  the  impious,  his  power  is  by  no 
means  diminished,  since  their  liberation  depends  upon  his 
mere  will  and  pleasure.  His  powder,  therefore,  ought  by  no 
means  to  be  called  in  question.  We  observe,  that  Darius 
was  never  truly  converted,  and  never  distinctly  acknowledged 
the  true  and  only  God,  but  was  seized  with  a  blind  fear, 
which,  whether  he  would  or  not,  compelled  him  to  attribute 
the  supreme  honour  to  Israel's  God.  And  this  was  not  an 
ingenuous  confession,  but  was  rather  extorted  from  him.  It 
now  follows : — 

21.  Then  said  Daniel  unto  the  21.  Tunc  Daniel  ami  rege  loquu- 
king,  O  king,  live  for  ever.  tus  est,  rex,  in  eternum  vive. 

22.  My  God  hath  sent  his  angel,  22,  Deus  mens  misit  angelum 
and  hath  shut  the  lions'  mouths,  smun,  et  conclusit  os  leonum,  et  non 
that  they  have  not  hurt  me :  foras-  nocuerunt  mihi :  quoniam  coram 
much  as  before  him  innocency  was  ipso  innocentia,'  inventa  est  in  me: 
found  in  me ;  and  also  before  thee,  atque  atiam  coram  te,  rex,  pravita- 
O  king,  have  I  done  no  hurt.  tem  non  commisi. 

Here  Daniel  answers  the  king  moderately  and  softly, 
although  he  had  been  cast  into  the  cave  by  his  command. 
He  might  have  deservedly  been  angry  and  expostulated 
with  him,  because  lie  had  been  so  impiously  deserted  by  him, 
for  King  Darius  had  found  him  a  faithful  servant,  and  had 
used  his  services  for  his  own  advantage.  When  he  saw  him- 
self oppressed  by  unjust  calumnies,  the  king  did  not  take  his 
part  so  heartily  as  he  ought ;  and  at  length,  being  overcome 
by  the  threats  of  his  nobles,  he  ordered  Daniel  to  be  cast 

*  Or,  integrity. — Calvin. 


CHAP.  VI.  21,  22.       COMMENTARIES  ON  DANIEL.  379 

into  the  i>it.  Daniel  might,  as  I  have  said,  have  complained 
of  the  king's  cruelty  and  perfidy.  He  does  not  do  this,  but 
is  silent  concerning  this  injury,  because  liis  deliverance 
would  sufficiently  magnify  the  glory  of  God.  The  holy  Pro- 
phet desired  nothing  else,  except  the  king's  welfare,  which 
he  prays  for.  Although  he  uses  the  ordinary  phrase,  yet  he 
speaks  from  his  heart,  when  he  says,  0  kmg,  live  for  ever  ! 
that  is,  may  God  protect  thy  life  and  bless  thee  per])etually. 
Many  salute  their  kings  and  even  their  friends  in  this  way 
through  mtjre  form ;  but  there  is  no  doubt  that  Daniel  heartily 
wished  the  king  the  enjoyment  of  long  life  and  happiness. 
He  afterwards  adds.  My  God,  says  he,  sent  his  angel,  and 
shut  the  lions'  mouths !  Tlius  we  see  that  Daniel  openly 
assigns  to  angels  the  duty  of  rendering  assistance,  while  the 
whole  power  remains  in  the  hands  of  God  himself.  He  says, 
therefore,  that  he  was  freed  by  the  hand  and  assistance  of 
an  angel,  but  shews  how  the  angel  was  the  agent  and  not 
the  author  of  liis  safety.  God,  therefore,  says  he,  sent  his 
angel.  We  have  often  seen  how  indistinctly  the  Chaldeans 
spoke  when  mentioning  the  Deity  ;  they  called  their  deities 
holy,  but  Daniel  here  ascribes  the  entire  glory  to  God  alone. 
He  does  not  bring  forward  a  multitude  of  deities  according 
to  the  prevalent  opinion  among  the  profane.  He  puts  pro- 
minently forward  the  unity  of  God  ;  and  then  he  adds  the 
presence  of  angels  as  assisting  God's  servants,  shewing  how 
they  perform  wliatever  is  enjoined  upon  them.  Tims  the 
whole  praise  of  their  salvation  remains  with  the  one  God, 
since  angels  do  not  assist  whomsoever  they  please,  and  are 
not  moved  by  tlieir  own  will,  but  solely  in  obedience  to  God's 
commands. 

We  must  now  notice  what  follows  :  God  Jtad  shut  the  lions' 
mouths.  For  by  these  words  the  Prophet  shews  liow  lions 
and  the  most  cruel  beasts  are  in  the  liands  of  God,  and  are 
restrained  by  his  secret  curb,  so  that  they  can  neither  rage 
nor  commit  any  injury  unless  by  God's  permission.  We  may 
thus  learn  that  savage  beasts  are  only  so  far  injurious  to  us 
as  God  may  permit  them  to  humble  our  pride.  Meanwhile, 
we  may  perceive  that  no  beast  is  so  cruel  as  to  injure  us  by 
either  his  claws  or  his  teeth,  unless  God  give  him  tlic  reins. 


/ 


SSO  COMMENTARIES  ON  DANIEL.  LECT.XXX. 

And  this  instruction  is  worthy  of  csiDOcial  notice,  since  we 
tremble  at  the  least  danger,  even  at  the  noise  of  a  falling  leaf. 
As  we  are  necessarily  exposed  to  many  dangers  on  all 
sides,  and  surrounded  by  various  forms  of  death,  hence  we 
should  be  harassed  by  wretched  anxiet}^  unless  this  principle 
supported  us ;  not  only  is  our  life  under  God's  protection, 
but  nothing  can  injure  us  while  he  directs  everything  by  his 
will  and  pleasure.  And  this  principle  ought  to  be  extended 
to  the  devils  themselves,  and  to  impious  and  wicked  men,  for 
we  know  the  devil  to  be  always  anxious  to  destroy  us,  like  a 
roaring  lion,  for  he  prowls  about  seeking  whom  he  may  de- 
vour, as  Peter  says  in  his  First  Epistle,  (v.  8.)  For  we  see 
how  all  the  impious  plot  for  our  destruction  continually,  and 
how  madly  they  are  inflamed  against  us.  But  God,  who  can 
close  the  lion's  mouth,  will  also  both  restrain  the  devil  and 
all  the  wicked  from  hurting  any  one  without  his  permission. 
Exj)erience  also  shews  us  how  tlie  devil  and  all  the  impious 
are  controlled  by  him,  for  we  should  perish  every  moment 
unless  he  warded  oif  by  his  opposing  influence  the  number- 
less evils  which  ever  hang  over  us.  We  ought  to  perceive 
how  the  singular  protection  of  God  preserves  us  in  daily 
safety  amidst  the  ferocity  and  madness  of  our  foes.  Daniel 
says  he  suffered  no  loss  of  any  kind,  because  before  God  his 
righteousness  was  found  in  him.  These  words  signify  that 
his  preservation  arose  from  God  wishing  to  vindicate  his  own 
glory  and  worship  which  he  had  commanded  in  his  law.  The 
Prophet  does  not  here  boast  in  his  own  righteousness,  but 
I'ather  shews  how  his  deliverance  arose  from  God's  wishing 
to  testify  by  a  certain  and  clear  proof  his  approval  of  that 
worship  for  which  Daniel  had  contended  even  to  death.  We 
see,  then,  how  Daniel  refers  all  things  to  the  approval  of  the 
worshij)  of  God.  The  conclusion  is,  he  was  the  advocate  of 
a  jdIous  and  holy  cause,  and  prepared  to  undergo  death,  not 
for  any  foolish  imagination,  nor  by  any  rash  impulse,  nor 
any  blind  zeal,  but  because  he  was  assured  of  his  being  a 
worshijiper  of  the  one  God.  His  being  the  defender  of  the 
cause  of  piety  and  holiness  was,  as  he  asserts,  the  reason  of 
his  preservation.     This  is  the  correct  conclusion. 

Hence  we  readily  gather  the  folly  of  the  Papists  who,  from 


CHAP.  VI.  21,  22.        COMMENTARIES  ON  DANIEL.  S81 

tins  and  similar  passages,  endeavour  to  establish  the  merit 
and  righteousness  of  good  works.  Oh !  Daniel  was  preserved 
because  righteousness  was  found  in  him  before  God ;  hence 
God  repays  every  man  according  to  the  merits  of  his  works  ! 
But  we  must  first  consider  Daniel's  intention  in  the  narra- 
tive before  us  ;  for,  as  I  have  said,  he  does  not  boast  in  his 
own  merits,  but  wishes  his  preservation  to  be  ascribed  to  the 
Deity  as  a  testimony  to  his  true  and  jmre  worship,  so  as  to 
shame  King  Darius,  and  to  shew  all  his  superstitions  to  be 
impious,  and  especially  to  admonish  him  concerning  that 
sacrilegious  edict  by  which  he  arrogated  to  himself  the 
supreme  command,  and,  as  far  as  he  could,  abolished  the 
very  existence  of  God.  With  the  view,  then,  of  admonishing 
Darius,  the  Prophet  says  his  cause  was  just.  And  to  render 
the  solution  of  the  difficulty  more  easy,  we  must  remark  the 
difference  between  eternal  salvation  and  special  deliverances, 
God  frees  us  from  eternal  death,  and  adopts  us  into  the  hope 
of  eternal  life,  not  because  he  finds  any  righteousness  in  us 
but  through  his  own  gratuitous  choice,  and  he  perfects  in  us 
his  own  work  without  any  respect  to  our  works.  With  re- 
ference to  our  eternal  salvation,  our  righteousness  is  by  no 
means  regarded,  because  whenever  God  examines  us,  he  only 
finds  materials  for  condemnation.  But  when  we  consider 
particular  deliverances,  he  may  then  notice  our  righteous- 
ness, net  as  if  it  were  naturally  ours,  but  he  stretches  forth 
his  hand  to  those  whom  he  governs  by  his  Spirit  and  urges 
to  obey  his  call ;  and  if  they  incur  any  danger  in  their  efforts 
to  obey  his  will,  he  delivers  them.  The  meaning  then  is 
exactly  the  same  as  if  any  one  should  assert  that  God  favours 
righteous  causes,  but  it  has  nothing  to  do  with  merits.  Hence 
the  Papists  trifle,  like  children,  when  they  use  this  passage 
to  elicit  from  it  human  merits ;  for  Daniel  wished  to  assert 
nothing  but  the  pure  worship  of  God,  as  if  he  had  said,  not 
only  his  reason  proceeded  from  God,  but  there  was  another 
cause  for  his  deliverance,  namely,  the  wish  of  the  Almighty 
to  shew  the  world  experimentally  the  justice  of  his  cause. 

He  adds,  A7id  even  before  thee,  0  king,  I  have  committed 
nothing  lurong.  It  is  clear  that  the  Prophet  had  violated 
the  king's  edict.     Why,  then,  does  he  not  ingenuously  con- 


382  COMMENTARIES  ON  DANIEL.  LECT.XXX. 

fess  this  ?  Nay,  wliy  does  lie  contend  that  he  has  not  trans- 
gressed against  the  king?  Because  he  conducted  himself 
with  fidelity  in  all  his  duties,  he  could  free  himself  from 
every  calumny  by  which  he  knew  himself  oppressed,  as  if  he 
had  despised  the  king's  sovereignty.  But  Daniel  was  not 
so  bound  to  the  king  of  the  Persians  when  he  claimed  for 
himself  as  a  god  what  ought  not  to  be  offered  to  him.  We 
know  how  earthly  empires  are  constituted  by  God,  only  on 
the  condition  that  he  deprives  himself  of  nothing,  but  shines 
forth  alone,  and  all  magistrates  must  be  set  in  regular  order, 
and  every  authority  in  existence  must  be  subject  to  his 
glory.  Since,  therefore,  Daniel  could  not  obey  the  king's 
edict  without  denying  God,  as  we  have  previously  seen,  he 
did  not  transgress  against  the  king  by  constantly  persever- 
ing in  that  exercise  of  piety  to  which  he  had  been  accus- 
tomed, and  by  calling  on  his  God  three  times  a-day.  To 
make  this  the  more  evident,  we  must  remember  that  pas- 
sage of  Peter,  "  Fear  God,  honour  the  king."  (1  Pet.  ii.  17.) 
The  two  commands  are  connected  together,  and  cannot  be 
separated  from  one  another.  The  fear  of  God  ought  to  pre- 
cede, that  kings  may  obtain  their  authority.  For  if  any 
one  begins  his  reverence  of  an  earthly  prince  by  rejectingthat 
of  God,  he  will  act  preposterously,  since  this  is  a  complete 
perversion  of  the  order  of  nature.  Then  let  God  be  feared 
in  the  first  place,  and  earthly  princes  will  obtain  their  autho- 
rity, if  only  God  shines  forth,  as  I  have  already  said.  Daniel, 
therefore,  here  defends  himself  with  justice,  since  he  had  not 
committed  any  crime  against  the  king  ;  for  he  was  compelled 
to  obey  the  command  of  God,  and  he  neglected  what  the 
king  had  ordered  in  opposition  to  it.  For  earthly  princes 
lay  aside  all  their  power  when  they  rise  up  against  God,  and 
are  unworthy  of  being  reckoned  in  the  number  of  mankind. 
We  ought  rather  utterly  to  defy  than  to  obey  them  whenever 
they  are  so  restive  and  wish  to  spoil  God  of  his  rights,  and, 
as  it  were,  to  seize  upon  his  throne  and  draw  him  down  from 
heaven.  Now,  therefore,  we  understand  the  sense  of  this 
passage.     It  follows, — 

23.  Then  was  the  king  exceeding         23.  Tunc  rex  valde  exhilaratus  in 
glad  for  him,  and  commanded  that     se,yeZ,sw^ereo,  Danielemjussiteduci 


CHAP.  VI.  23.  COMMENTARIES  ON  DANIEL.  383 

they  should  take  Daniel  up  out  of  exspelunca:  et  eductus  fuit  Daniel 

the  den.     So  Daniel  was  taken  up  ex  spelunca :  et  nulla  corruptio,  vel, 

out  of  the  den,  and  no  manner  of  Icesio,  inventa  fuit  in  eo :  quia  cre- 

hurt  was  found  upon  him,  because  didit,  vel,  confisus  est,  Deo  suo. 
he  believed  in  his  God. 

Daniel  confirms  wliat  he  had  formerlj  narrated  concerning 
the  feelings  of  King  Darius.  As  he  had  departed  in  anxiety 
to  his  palace,  had  abstained  from  food  and  drink,  and  had 
laid  aside  all  pleasures  and  delights,  so  also  he  rejoiced  in 
hearing  of  tlie  wonderful  deliverance  from  death  of  God's 
holy  servairt.  He  afterwards  adds,  And  hy  the  king's  com- 
mand Daniel  was  drawn  out  of  the  cave,  and  no  corruption 
ivas found  in  him.  This  cannot  be  ascribed  to  good  fortune. 
Hence  God  made  his  power  conspicuous  in  providing  for 
Daniel's  safety  from  the  grasj)  of  the  lions.  He  would  have 
been  torn  to  pieces  had  not  God  closed  their  mouths ;  and 
this  contributes  in  no  slight  degree  to  magnify  the  miracle, 
since  no  scratch  or  touch  was  found  upon  his  body.  As  the 
lions  then  spared  him,  it  arose  from  God's  secret  counsel ; 
and  he  marked  this  more  clearly,  when  his  calumniators  were 
thrown  into  the  cave,  and  were  immediately  torn  by  the 
lions,  as  he  will  soon  add.  But  we  must  notice  the  reason 
which  is  given :  He  was  preserved,  since  he  trusted  in  his 
God  !  It  will  often  happen,  that  a  person  may  have  a  good 
cause,  and  yet  succeed  badly  and  unhappily ;  because  he 
adds  to  what  is  otherwise  worthy  of  praise,  too  great  a  con- 
fidence in  his  own  counsels,  prudence,  and  industry.  Hence 
it  is  not  surprising  if  those  who  undertake  good  causes  often 
fail  of  success,  as  we  often  see  among  the  profane.  For  the 
history  of  all  ages  bears  witness,  to  the  perishing  of  those 
who  cherish  a  just  cause  ;  but  this  arises  through  their  per- 
verse confidence,  since  they  never  contemplated  the  service 
of  God,  but  rather  considered  their  own  praise  and  the 
applause  of  the  world.  Hence,  as  ambition  seized  them,  they 
became  pleased  with  their  own  plans.  Thus  arose  that 
saying  of  Brutus,  "  Virtue  is  a  frivolous  thing  !"  because  he 
thought  himself  unworthilj"  treated  in  fighting  for  the  liberty 
of  Rome,  while  the  gods  were  adverse  instead  of  propitious. 
As  if  God  ought  to  have  conferred  upon  him  that  aid  which 
he  had  never  hoped  and  never  sought.     For  we  know  the 


tiSi  COMMENTARIES  ON  DANIEL.  LECT.  XXX. 

pride  of  tliat  hero's  disposition.  I  bring  forward  but  one 
example ;  but  if  we  diligently  weigh  the  motives  which  im- 
pel the  profane  when  they  fight  strenuously  for  good  objects, 
we  shall  find  ambition  to  be  the  prevailing  motive.  No 
wonder  then  if  God  deserted  them  in  this  particular,  since 
they  were  unworthy  of  experiencing  his  help.  For  this  reason 
Daniel  states,  that  he  was  safely  preserved,  because  he  trusted 
in  his  God. 

The  Apostle  refers  to  this  in  the  eleventh  chapter  of  the 
Epistle  to  the  Hebrews,  (verse  33,)  where  he  says  some  were 
snatched  away  or  preserved  from  the  mouths  of  lions  through 
faith.  Hence  he  assigns  the  cause  of  Daniel's  escaping  in 
safetv,  and  recalls  us  to  faith.  But  we  must  here  consider 
the  meaning  and  force  of  the  word  "  believing.''  For  the 
Prophet  does  not  simply  speak  of  his  deliverance  as  spring- 
ing from  believing  Israel's  God  to  be  the  true  and  only  God, 
the  Maker  of  heaven  and  earth,  but  from  his  committing  his 
life  to  him,  from  his  reposing  on  his  grace,  from  his  fixed 
determination  that  his  end  must  be  happy,  if  he  worshipped 
him.  Since,  therefore,  Daniel  was  certainly  persuaded  that 
his  life  was  in  God's  hand,  and  that  his  hope  in  him  was  not 
in  vain,  he  boldly  incurred  danger,  and  intrepidly  suffered 
for  the  sincere  worship  of  God  ;  hence  he  says,  he  believed  in 
God.  We  see  then  that  the  word  "belief"  is  not  taken 
coldly,  as  the  Papists  dream,  since  their  notion  implies 
an  unfolded  or  dead  and  shapeless  faith,  for  they  think  faith 
rL:)thing  else  but  a  confused  apprehension  of  the  Deity. 
Whenever  men  have'  any  conception  of  God  at  all,  the 
Papists  think  this  to  be  faith  ;  but  the  Holy  Spirit  teaches 
us  far  otherwise.  For  we  must  consider  the  language  of  the 
Apostle, — We  do  not  properly  believe  in  God,  unless  we  de- 
termine him  to  be  a  rewardcr  of  all  who  diligently  seek  him. 
(Heb.  xi.  6.)  God  is  not  sought  by  foolish  arrogance,  as  if 
by  our  merits  we  could  confer  an  obligation  upon  him  ;  but 
he  is  sought  by  faith,  by  humility,  and  by  invocation.  But 
when  we  are  persuaded  that  God  is  the  rewarder  of  all  who 
seek  liim,  and  we  know  how  he  ought  to  be  sought,  this  is 
true  faith.  So  Daniel  did  not  doubt  that  God  would  deliver 
him,  because  he  did  not  distrust  that  teaching  of  piety  which 


CHAP.  VI.  24.  COMMENTARIES  ON  DANIEL.  885 

ho  had  locarnt  from  a  boy,  and  through  reliance  on  which  he 
had  always  called  upon  God.     This,  therefore,  was  the  cause 
of  his  deliverance.    Meanwhile,  it  is  clear  that  Daniel's  trust 
in  God  did  not  spring  from  any  previous  instruction  concern- 
ing the  result ;  for  he  rather  committed  his  life  to  God, 
since  he  was  prepared  for  death.     Therefore  Daniel  could 
not  acknowledge  this  before  he  was  cast  into  tlie  cave,  and 
exposed  to  the  lions,  being  ignorant  whether  God  would  de- 
liver him,  as  we  previously  saw  in  the  case  of  his  companions, 
"  God,  if  he  pleases,  will  deliver  us ;  but  if  not,  we  are  pre- 
pared to  worship  Him,  and  to  disobey  thy  edict.''    If  Daniel 
had  been  taught  the  issue  beforehand,  his  constancy  would 
not  have  deserved  much  praise  ;  but  since  he  was  willing  to 
meet  death  fearlessly  for  the  worship  of  God,  and  could  deny 
himself  and  renounce  the  world,  this  is  a  true  and  serious 
proof  of  his  faith  and  constancy.     He  believed  the7-efo7'e  in 
God,  not  because  he  hoped  for  such  a  miracle,  but  because 
he  knew  his  own  happiness  to  consist  in  persisting  in  the 
true  worship  of  God.     So  Paul  says,  Christ  is  gain  to  me, 
both  in  life  and  in  death.     (Phil.  i.  21.)     Daniel  therefore 
rested  in  the  help  of  God,  but  he  closed  his  eyes  to  the  event, 
and   was  not  remarkably  anxious  concerning  his  life,  but 
since  his  mind  was  erected  towards  the  hope  of  a  better  life, 
even  if  he  had  to  die  a  hundred  times,  yet  he  never  would 
have  failed  in  his  confidence,  because  our  faith  is  extended 
beyond  the  boundaries  of  this  frail  and  corruptible  life,  as 
all  the  pious  know  well   enough.     What   I   have   already 
touched  upon  afterwards  follows, — 

24.  And   the  king    commanded,  24.  Et  jussit  rex,  et  adduxerunt 

and  they  brought  those  men  which  viros  illos  qui  instruxerant'  accusa- 

had  accused  Daniel,  and  they  cast  tionem  adversus  eum,  nempe  Dani- 

i/iem  into  the  den  of  Uons,  them,  their  elcm  ;    et   in    foveam,    spelimcam, 

children,  and  their  wives :   and  the  leoniun  projecti  sunt  ipsi,  liberi  ip- 

lions  had  the  mastery  of  them,  and  sorum,  et  uxores  eorum,  et  nondum 

brake  all  their  bones  in  pieces  or  porvenerant  ad  funduni,^  speluncfe, 

ever  they  came  at  the  bottom  of* the  quando  dominati  sunt,^  in  eos  leones, 

den.  et  omnia  ossa  eorum  fregerunt. 

By  this  circumstance  God's  virtue  shone  forth  more  clearly 

'  "  Had  enacted,"  "  had  cried  out ;"  qui  avoyent  dresse  ceste  calomnie. 
— Calvin's  own  translation  into  French. 

^  Or,  pavement. — Calvin.  *  Or,  prevailed. — Calvin, 

VOL.  I.  2  B 


SS6  COMMENTARIES  ON  DANIEL.  LECT.  XXX. 

ill  preserving  Daniel,  because  those  who  had  accused  him 
were  immediately  destroyed  by  the  lions.  For  if  any  one 
should  say  that  the  lions  were  satisfied,  or  there  was  any 
other  reason  why  Daniel  was  not  destroyed,  why,  when  he 
was  withdrawn,  did  such  great  madness  immediately  impel 
those  beasts  to  tear  and  devour,  not  one  man  only,  but  a 
great  multitude?  Not  one  of  the  nobles  was  preserved  ; 
next  their  wives  and  children  were  added.  Lions  scarcely 
ever  proceed  to  such  a  pitch  of  savageness,  and  yet  they  all 
perished  to  a  man ;  then  how  did  Daniel  escape  ?  We  surely 
see  how  God  by  this  comparison  wished  to  bear  witness  to 
his  own  virtue,  lest  any  one  should  object  that  Daniel  was 
left  by  the  lions  because  they  were  already  gorged,  and  de- 
sired no  other  prey,  for  they  would  have  been  content  with 
either  three  or  four  men  ;  but  they  devoured  men,  women, 
and  children.  Hence  the  mouths  of  the  lions  were  clearly 
restrained  by  the  divine  power,  since  Daniel  was  safe  during 
a  whole  night,  but  they  perislied  immediately,  as  soon  as 
they  were  cast  into  the  cave ;  because  we  again  see  how 
these  beasts  were  imj^elled  by  sudden  madness,  so  that  they 
did  not  wait  till  their  prey  arrived  at  the  bottom,  but  devoured 
them  as  they  fell.     We  shall  leave  the  rest  till  to-morrow. 


PRAYER. 

Grant,  Almighty  God,  since  we  were  created  and  placed  in  this 
world  by  thee,  and  are  also  nourished  by  thy  bounty,  for  the  very 
purpose  of  consecrating  our  life  to  thee, — Grant,  I  pray,  that 
we  may  be  prepared  to  live  and  die  to  thee.  May  we  seek  only 
to  maintain  the  pure  and  sincere  worship  of  thyself.  May  we  so 
acquiesce  in  thy  help  as  not  to  hesitate  about  breaking  through 
all  difficulties,  and  to  offer  ourselves  to  instant  death,  whenever 
thou  requirest  it.  IMay  we  rely  not  only  on  thy  promise,  M'hich 
remains  for  ever,  but  upon  the  many  proofs  which  thou  hast 
granted  us  of  the  present  vitality  of  thy  mighty  power.  Mayest 
thou  be  our  deliverer  in  every  sense,  Avhetber  we  live  or  die;  and 
may  we  be  blessed  in  persevering  in  our  confidence  in  thy  name, 
and  thy  true  confession,  until  at  length  we  are  gathered  into  thy 
heavenly  kingdom,  which  thou  hast  prepared  for  us  by  the  blood 
of  thine  only-begotten  Son. — Amen. 


CHAP.  VI.  24.  COMMENTARIES  OM  DANIEL.  387 


At  the  end  of  yesterday's  Lecture,  the  enemies  of  Dciniel 
who  had  malignantly,  enviously,  and  cruelly  slandered 
him,  were  cast  into  the  lions'  den,  and  were  torn  to  pieces 
with  their  wives  and  children  ;  and  thus  the  miracle  Avas 
more  clearly  conspicuous,  as  we  have  previously  said.  Here, 
again,  we  may  learn  how  lions  are  governed  by  God's  hand, 
and  are  restrained  from  shewing  their  ferocity  everywhere 
and  against  every  one,  except  when  God  permits  them.  As 
it  is  said  in  the  ninety-first  Psalm,  Thou  shalt  walk  uj^on  the 
lion  and  the  basilisk,  and  tread  upon  the  lion  and  the  dragon  ; 
(verse  18.)  So  also,  on  the  other  hand,  God  denounces 
against  the  unbelievers  by  the  Proijhet  Amos,  (chap.  v. 
19,)  The  lions  shall  come  to  meet  them,  if  they  go  forth 
from  their  houses.  We  see,  then,  how  God  restrains  the 
cruelty  of  lions  as  often  as  he  pleases,  and  how  he  excites 
them  to  madness  when  he  wishes  to  punish  mankind.  With 
regard  to  their  wives  and  children  being  also  cast  into  the 
den,  we  need  not  dispute  with  any  anxiety,  Avhether  or  not 
this  punishment  was  just.  For  it  seems  to  be  a  sure  rule  of 
equity,  that  punishment  should  not  pass  on  to  the  innocent, 
especially  when  it  involves  their  life.  In  all  ages,  it  has  been 
the  custom  of  well-ordered  States,  for  many  punisliments  to 
be  inflicted  on  children  as  well  as  their  parents,  as  in  a 
public  sale  of  goods,  or  any  charge  of  violence  or  treason  ; 
in  criminal  cases  also,  the  infamy  of  parents  extends  to  the 
children,  (but  this  is  far  more  severe,  to  slay  children  with 
their  parents,)  though  they  cannot  possibly  be  guilty  of  the 
same  crime.  Yet,  although  this  is  not  one  of  the  customary 
cases,  we  must  not  hastily  condemn  it  as  unjust.  We  see 
how  God  orders  whole  families  to  be  exterminated  from  the 
Avorld  as  a  mark  of  his  hatred  ;  but,  as  a  just  Judge,  he 
always  is  moderate  in  his  severity.  This  example,  then, 
cannot  be  precisely  condemned,  but  we  liad  better  leave  it  in 
doubt.  We  are  aware  of  the  cruel  and  barbarous  manner  in 
which  the  kings  of  tlie  East  exercise  their  sway,  or  rather 
their  tyranny,  on  their  subjects.     Hence  there  is  no  reason 


388  COMMENTARIES  ON  DANIEL.  LECT.  XXXI. 

why  any  one  slionld  fatigue  himself  with  the  question,  since 
King  Darius  was  so  much  grieved  at  his  being  deceived. 
Hence  he  not  only  exacted  punishment  from  these  wicked 
slanderers  for  oppressing  Daniel,  but  because  he  was  himself 
affected  by  their  injustice.  He  wished  rather  to  avenge  him- 
self than  Daniel  ;  he  was  not  content  witli  retaliation,  but 
condemned  their  children  also  to  destruction.     It  follows, — 

25.  Then  king  Darius  wrote  unto  25.  Tunc  Darius  rex,  scripsit 
all  people,  nations,  and  languages,  omnibus  populis,  et  gentibus,  et  lin- 
that  dwell  in  all  the  earth ;  Peace  guis  qui  habitabant  in  tota  terra, 
be  multiplied  unto  you.  Pax  vestra  multiplicetur. 

26.  I  make  a  decree,  that  in  every  26.  A  me  positum  est  decretum 
dominion  of  my  kingdom  men  trem-  in  omni  duminatione,^  regni  mei,  ut 
ble  and  fear  before  the  God  of  Da-  sint  metuentes  et  paventes,-  a  con- 
niel ;  for  he  is  the  living  God,  and  spectu  Dei  Danielis  f  quia  ipse  est 
stedfast  for  ever,  and  his  kingdom  Deus  vivus,  et  permanens  in  secu- 
that  which  shall  not  be  destroyed,  lum  :  et  regnuni  ejus  non  corrum- 
and  his  dominion  shall  be  even  unto  petur,  et  dominatio  ejus^  usque  in 
the  end.  finem. 

27.  He  delivereth  and  rescueth,  27.  Eripiens  et  liberans,  et  edens 
and  he  worketh  signs  and  Avonders  signa  et  miracula^  in  ccelo  et  in 
in  heaven  and  in  earth,  who  hath  terra :  qui  eripuit  Danielem  e  manu 
delivered  Daniel  from  the  power  of  leonum. 

the  lions. 

Here  Daniel  adds  the  king's  edict,  which  he  wished  to  be 
promulgated.  And  by  this  edict  he  bore  witness  that  he 
was  so  moved  by  the  deliverance  of  Daniel,  as  to  attribute 
the  supreme  glory  to  the  God  of  Israel.  Meanwhile,  I  do 
not  think  this  a  proof  of  the  king's  real  piety,  as  some  inter- 
preters here  extol  King  Darius  without  moderation,  as  if  he 
had  really  repented  and  embraced  the  pure  w^orshij)  pre- 
scribed by  the  law  of  Moses.  Nothing  of  this  kind  can  be 
collected  from  the  words  of  the  edict — and  this  circumstance 
shews  it — for  his  empire  was  never  j^urged  from  its  super- 
stitions. King  Darius  still  allowed  his  subjects  to  worship 
idols  ;  and  Ji.e  did  not  refrain  from  polluting  himself  with 
such  defilements  ;  but  he  wished  to  place  the  God  of  Israel 
on  the  highest  elevation,  thus  attempting  to  mingle  fire  and 
water  !     We  have  previously  discussed  this  jjoint.     For  the 

^  Or,  throughout  the  whole  of  the  dominions. — Calvin. 

^  That  is,  that  they  should  fear  and  be  afraid. — Calvin. 

'  That  is,  before  the  God  of  Daniel. — Calvin. 

*  Or,  power. — Calvin. 

»  "  Vi'ondcrs,"  as  some  translate  it. — Calvin. 


CHAP.  VI.  25-27.  COMMENTARIES  ON  DANIEL.  389 

profcine  think  they  discharge  their  duty  to  the  true  God,  if 
they  do  not  openly  despise  him,  but  assign  him  so'me  place 
or  other ;  and,  especially,  if  they  prefer  him  to  all  idols, 
they  think  they  have  satisfied  God.  But  this  is  all  futile  ; 
for  unless  they  abolish  all  superstitions,  Gotl  by  no  means 
obtains  his  right,  since  he  allows  of  no  equals.  Hence  this 
passage  by  no  means  proves  any  true  and  serious  piety  in 
King  Darius  ;  but  it  implies  simply  his  being  deeply  moved 
by  the  miracle,  and  his  celebrating  through  all  the  regions 
subject  to  him  the  name  and  glory  of  the  God  of  Israel. 
Finally,  as  this  was  a  special  impulse  on  King  Darius,  so  it 
did  not  proceed  beyond  a  particular  effect ;  he  acknowledged 
God's  power  and  goodness  on  all  sides  ;  but  he  seized  upon 
that  specimen  which  was  placed  directly  before  his  eyes. 
Hence  he  did  not  continue  to  acknowledge  the  God  of  Israel 
by  devoting  himself  to  true  and  sincere  piety  ;  but,  as  I  have 
said,  he  wished  him  to  be  conspicuously  superior  to  other 
gods,  but  not  to  be  the  only  God.  But  God  rejects  this 
modified  worship  ;  and  thus  there  is  no  reason  for  praising 
King  Darius.  Meanwhile  his  example  will  condemn  all  those 
who  profess  themselves  to  be  catholic  or  Christian  kings,  or 
defenders  of  the  faith,  since  they  not  only  bury  true  piety, 
but,  as  far  as  they  possibly  can,  weaken  the  whole  worship 
of  God,  and  would  willingly  extinguish  his  name  from  the 
world,  and  thus  tyrannize  over  the  pious,  and  esfablish  im- 
pious superstitions  by  their  own  cruelty.  Darius  will  be  a 
fit  judge  for  them,  and  the  edict  here  recited  by  Daniel  will 
be  sufficient  for  the  condemnation  of  them  all. 

He  now  sa^^s,  The  edict  was  written  for  all  peoj)le,  nations, 
and  tongues,  who  dwell  in  the  whole  earth.  We  see  how  Darius 
wished  to  make  known  God's  power  not  only  to  the  neigh- 
bouring people,  but  studied  to  promulgate  it  far  and  wide. 
He  wrote  not  only  for  Asia  and  Ghaldea,  but  also  for  the 
Modes  and  Persians.  He  had  never  been  the  ruler  of  Persia, 
yet  since  his  father-in-law  had  received  him  into  alliance  in 
the  empire,  his  authority  extended  thither.  This  is  the 
sense  of  the  phrase,  the  whole  earth.  This  does  not  refer  to 
the  whole  habitable  world,  but  to  that  monarchy  which 
extended  through  almost  the  entire  East,  since  the  Medea 


090  COMMENTARIES  ON  DANIEL.  LECT.  XXXI. 

and  Persians  then  held  the  sway  from  tlie  sea  as  far  as 
Egypt.  Wlien  we  consider  the  magnitude  of  this  empire, 
Daniel  may  well  say,  the  edict  was  promulgated  through  the 
whole  earth.  Peace  he  inultiplied  unto  you  !  We  know  how 
kings  in  this  way  soothe  their  subjects,  and  use  soft  persua- 
sions for  more  easily  accomplishing  their  wishes,  and  thus 
obtain  the  implicit  obedience  of  their  subjects.  And  it  is 
gratuitous  on  their  part  to  implore  peace  on  their  subjects. 
Meanwhile,  as  I  have  already  said,  they  court  their  favour 
by  these  enticements,  and  thus  prepare  their  subjects  to 
submit  to  the  yoke.  By  the  term  "  peace,"  a  state  of 
prosperity  is  implied  ;  meaning,  may  you  be  prosperous  and 
happy.  He  afterwards  adds,  the  decree  is  placed  in  their 
sight,  that  is,  they  display  their  command  before  all  their 
subjects.  This,  then,  is  the  force  of  the  phrase,  rmj  edict 
has  been  placed  ;  that  is,  if  my  authority  and  power  prevail 
with  you,  you  must  thus  far  obey  me  ;  that  all  may  fear, 
or,  that  all  may  be  afraid  and  tremble  be/ore  the  God  of 
Daniel !  By  fear  and  terror  he  means  simply  reverence, 
but  he  speaks  as  the  profane  are  accustomed  to  do,  who  ab- 
hor God's  name.  He  seems  desirous  of  expressing  how  con- 
spicuous was  the  power  of  the  God  of  Israel,  which  ought 
properly  to  impress  every  one,  and  induce  all  to  worship 
Avith  reverence,  and  fear,  and  trembling.  And  this  method 
of  speaking  is  derived  from  a  correct  principle  ;  since  lawful 
worship  is  never  offered  to  God  but  when  we  are  humbled 
before  him.  Hence  God  often  calls  himself  terrible,  not 
because  he  wishes  his  worshippers  to  apj^voach  him  with 
fear,  but,  as  we  have  said,  because  the  souls  of  men  will 
never  be  drawn  forth  to  reverence  unless  they  seriously  com- 
prehend his  power,  and  thus  become  afraid  of  his  judgment. 
But  if  fear  alone  flourishes  in  men's  minds,  they  cannot  form 
themselves  to  piety,  since  we  must  consider  that  j^assage  of 
the  Psalm,  "  With  thee  is  propitiation  that  thou  mayest  be 
feared."  (Psalm  cxxx.  4.)  God,  therefore,  cannot  be  properly 
worshipped  and  feared,  unless  we  are  jDersuaded  that  he  may 
be  entreated  ;  nay,  are  quite  sure  that  he  is  propitious  to 
us.  Yet  it  is  necessary  for  fear  and  dread  to  precede  the 
humiliation  of  the  pride  of  the  flesh. 


CHAP.  VI.  25-27.  COMMENTARIES  ON  DANIEL.  391 

This,  then,  is  the  meaning  of  the  phrase,  that  all  should 
fear  or  be  afraid  of  the  God  of  Daniel.  The  king  calls  him 
so,  not  because  Daniel  had  fabricated  a  God  for  himself,  but 
because  he  was  his  only  worshipper.  We  very  j^'^operly 
speak  of  Jupiter  as  tlie  god  of  the  Greeks,  since  he  was 
deified  by  their  folly,  and  lience  obtained  a  name  and  a 
celebrity  thi'oughout  the  rest  of  the  world.  Meanwhile, 
Jupiter,  and  Minerva,  and  the  crowd  of  fiilse  deities  received 
their  names  from  the  same  origin.  There  is  another  reason 
why  King"  Darius  calls  the  God  whom  Daniel  worshipped 
Daniel's  God,  as  he  is  called  the  God  of  Abraham,  not 
through  deriving  any  precarious  authority  from  Abraham,  but 
through  his  manifesting  himself  to  Abraham.  To  explain  this 
more  clearly — Why  is  he  called  the  God  of  Daniel  rather  than 
of  the  Babylonians  ?  because  Daniel  had  learnt  from  the  law 
of  Moses  the  pure  worship  of  God,  and  the  covenant  which 
he  had  made  with  Abraham  and  the  holy  fathers,  and  the 
adoption  of  Israel  as  his  peculiar  people.  He  complied  with 
the  worship  prescribed  in  the  Law,  and  that  worship  de- 
pended on  the  covenant.  Hence  this  name  is  not  given  as 
if  Daniel  had  been  free  to  fashion  or  imagine  any  god  for 
himself;  but  because  he  had  worshipped  that  God  who  had 
revealed  himself  by  his  word.  Lastly,  this  phrase  ought  to 
be  so  understood  as  to  induce  all  to  fear  that  God  who  had 
made  a  covenant  with  Abraham  and  his  posterity,  and  had 
chosen  for  himself  a  peculiar  people.  He  taught  the  method 
of  true  and  lawful  worship,  and  unfolded  it  in  his  law,  so 
that  Daniel  worshipped  him.  We  now  understand  the  mean- 
ing of  the  clause.  Thus  we  may  learn  to  distinguish  the 
true  God  from  all  the  idols  and  fictions  of  men,  if  we  desire 
to  worship  him  acceptably.  For  many  think  they  worship 
God  when  they  wander  through  whatever  errors  they  please, 
and  never  remain  attached  to  one  true  God.  But  this  is 
perverse,  nay,  it  is  nothing  but  a  profanation  of  true  piety 
to  worship  God  so  confusedly.  Hence,  we  must  contemplate 
the  distinction  which  I  have  pointed  out,  that  our  minds 
may  be  always  included  within  the  bounds  of  the  word,  and 
not  wander  from  the  true  God,  if  indeed  we  desire  to  retain 
him  and  to  follow  the  religion  which  pleases  him.     Wo  must 


392  COMMENTARIES  ON  DANIEL.  LECT.XXXI. 

continue,  I  say,  within  the  limits  of  the  word,  and  not  turn 
away  on  either  one  side  or  the  other  ;  since  numherless  fal- 
lacies of  the  devil  will  meet  us  immediately,  unless  the  w^ord 
holds  us  in  strict  obedience.  As  far  as  concerns  Darius,  he 
acknowledged  the  one  true  God,  but  asw^ehave  already  said, 
he  did  not  reject  that  fictitious  and  perverse  worship  in 
which  he  was  brought  up; — such  a  mixture  is  intolerable 
before  God ! 

He  adds.  Because  he  is  alive,  and  remains  for  ever  !  This 
seems  to  reduce  all  false  gods  to  nothing  ;  but  it  has  been 
previously  said,  and  the  circumstances  prove  it  true,  that 
when  the  profane  turn  their  attention  to  the  supreme  God, 
they  begin  to  wander  directly.  If  they  constantly  acknow- 
ledged the  true  God,  they  would  instantly  exclude  all  ficti- 
tious ones  ;  but  they  think  it  sufficient  if  God  obtains  the 
first  rank  ;  meanwhile  they  add  minor  deities,  so  that  he 
lies  hid  in  a  crowd,  although  he  enjoys  a  slight  pre-eminence. 
Such,  then,  was  the  reasoning  and  the  plan  of  Darius, 
because  he  held  nothing  clearly  or  sincerely  concerning  the 
essence  of  the  one  true  God  ;  but  he  thought  the  supreme 
power  resident  in  the  God  of  Israel,  just  as  other  nations 
worship  their  own  deities  !  We  see,  then,  that  he  did  not 
depart  from  the  superstitions  which  he  had  imbibed  in  his 
boyhood;  and  hence,  we  have  no  reason  for  praising  his  piety, 
unless  in  this  particular  case.  But,  meanwhile,  God  extorted 
a  confession  from  him,  in  which  he  describes  his  nature  to 
us.  He  calls  him  "  the  living  God,"  not  only  because  he 
has  life  in  himself,  but  out  of  himself,  and  is  also  the  origin 
and  fountain  of  life.  This  epithet  ought  to  be  taken  actively, 
for  God  not  only  lives  but  has  life  in  himself;  and  he  is 
also  the  source  of  life,  since  there  is  no  life  independent  of 
him.  He  afterwards  adds,  ^e  remains  for  ever,  and  thus 
distinguishes  him  from  all  creatures,  in  which  there  is  no 
firmness  nor  stability.  We  know  also  how  everything  in 
heaven,  as  w^ell  as  heaven  itself,  is  subject  to  various  changes. 
In  this,  therefore,  God  differs  from  everything  created,  since 
he  is  unchangeable  and  invariable.  He  a;dds.  His  kingdom 
is  not  corriqyted,  and  his  dominion  remains  for  ever.  Here 
he  clearly  expresses  what  he  had  formerly  stated  respecting 


CHAP.  VI.  25-27.        COMMENTARIES  ON  DANIEL.  393 

the  firmness  of  God's  estate,  since  lie  not  only  remains 
essentially  tlie  same,  but  exercises  his  power  throughout  the 
whole  world,  and  governs  the  world  by  his  own  virtue,  and 
sustains  all  things.  For  if  he  had  only  said,  "  God  remains 
for  ever,"  we  are  so  perverse  and  narrow-minded  as  to  inter- 
pret it  merely  as  follows  : — God,  indeed,  is  not  changeable 
in  his  own  essence,  but  our  minds  could  not  comprehend  his 
power  as  universally  diffused.  This  explanation,  then,  is 
worthy  of  notice,  since  Darius  clearly  expresses  that  God's 
kingdom  is  incorruptible  and  his  dominion  everlasting. 

Secondly,  he  calls  God  his  deliverer.  Those  who  consider 
this  edict  as  an  illustrious  example  of  piety,  will  say  Darius 
spoke  evangelically  as  a  herald  of  the  mercy  of  God.  But, 
as  we  have  previously  said,  Darius  never  generally  embraced 
what  Scripture  teaches  concerning  God's  cherishing  his  people 
with  clemency,  his  helping  them  through  his  being  merciful 
to  them,  and  nourishing  them  with  a  father's  kindness. 
King  Darjus  knew  nothing  of  this  reason.  Daniel's  deliver- 
ance was  well  known  ;  this  was  a  particular  proof  of  God's 
favour.  If  Darius  had  only  partially  perceived  God's  loving- 
kindness  towards  his  servants,  then  he  would  have  acknow- 
ledged his  readiness  to  preserve  and  deliver  them.  This 
would  be  too  frigid  unless  the  cause  was  added, — God  is 
a  deliverer!  since  he  has  deigned  to  choose  his  servants,  and 
bears  "vitness  to  his  being  their  Father,  and  listens  to  their 
prayers,  and  pardons  their  transgressions.  Unless,  there-' 
fore,  the  hope  of  deliverance  is  founded  on  God's  gratuitous 
adoption  and  pity,  any  acknowledgment  of  him  will  be  but 
partial  and  inefficient.  Darius,  then,  does  not  speak  here  as 
if  truly  and  purely  instructed  in  the  mercy  of  God  ;  but  he 
speaks  of  him  only  as  the  deliverer  of  his  own  people.  He 
correctly  asserts  in  general,  "  God  is  a  deliverer,"  since  he 
snatched  Daniel  from  the  mouth  of  lions,  that  is,  from  their 
power  and  fierceness.  Darius,  I  say,  reasons  correctly,  when 
he  derives  from  one  example  the  more  extensive  doctrine 
concerning  the  power  of  God  to  preserve  and  snatch  away 
his  people  whenever  he  pleases  ;  meanwhile,  he  acknow- 
ledges God's  visible  power  in  a  single  act,  but  he  does  not 
understand  the  principal  cause  and  fountain  of  God's  afi'ection 


394  COMMENTARIES  ON  DANIEL.  LECT.  XXXI. 

to  Daniel  to  be,  liis  belongino-  to  the  sons  of  Abraham,  and 
his  paternal  favour  in  preserving  him.  Hence  this  instruc- 
tion should  profit  us  and  touch  our  minds  eifectually,  since 
God  is  our  deliverer ;  and,  in  the  first  place,  we  must  confess 
ourselves  to  be  admitted  to  favour  on  the  condition  of  his 
pardoning  us,  and  not  treating  us  according  to  our  deserts, 
but  indulging  us  as  sons  through  his  amazing  liberality. 
This  then  is  the  true  sense. 

He  afterwards  says,  he  performs  signs  and  wonders  in 
heaven  and  earth  !  This  ought  to  be  referred  to  power  and 
dominion,  as  previously  mentioned  ;  but  Darius  always  con- 
siders the  events  before  his  eyes.  Ho  had  seen  Daniel 
dwelling  safely  with  lions,  and  all  the  rest  destroyed  by 
them  ;  these  were  manifest  proofs  of  God's  power  ;  hence 
he  properly  asserts,  he  performs  signs  and  wonders.  But 
there  is  no  doubt,  that  Darius  was  admonished  by  the  other 
signs  which  had  taken  place  before  he  possessed  the  mo- 
narchy ;  he  had  doubtless  heard  what  had  happened  to 
King  Nebuchadnezzar,  and  then  to  King  Belshazzar,  whom 
Darius  had  slain  when  he  seized  his  kingdom.  He  collects, 
therefore,  more  testimonies  to  God's  power,  for  the  purpose 
of  illustrating  his  glory  in  the  preservation  of  Daniel.  In 
short,  if  Darius  had  renounced  his  superstitions,  the  confes- 
sion of  his  piety  would  have  been  pure,  and  full,  and  ingenu- 
ous ;  but  because  he  did  not  forsake  the  worship  of  his  false 
gods,  and  continued  his  attachment  to  their  pollution,  his 
piety  cannot  deserve  our  praise,  and  his  true  and  serious 
conversion  cannot  be  collected  from  his  edict.  This  is  the 
complete  sense.     It  now  follows  : 

28.  So  this  Daniel  prospered  in  28.  Daniel  autem  ipse  prospere 
the  reign  of  Darius,  and  in  the  reign  egit*  in  regno  Darii  et  in  regno 
of  Cyrus  the  Persian.  Cyri  Persje. 

The  word  H?^,  tzelech,  properly  signifies  to  "  pass  over," 
and  the  signification  is  here  metaphorical,  in  the  sense  of 
being  prosperous.  There  is  no  doubt,  however,  of  there 
being  a  silent  contrast  between  the  kingdom  of  the  Persians 
and  the  Chaldean  monarchy,  that  is,  to  speak  more  concisely 

'  Or,  passed. — Calvin. 


CHAP.  VI.  28.  COMxAIENTARIES  ON  DANIEL.  895 

and  clearly,  between  the  twofold  condition  of  Daniel.  For, 
as  we  have  said,  he  was  for  some  time  in  obscurity  under 
Nebuchadnezzar;  when  this  monarchy  was  about  to  perish 
he  became  conspicuous  ;  and  throughout  the  Avhole  period  of 
the  reign  of  the  Chaldeans  he  was  obscure  and  contemptible. 
All  indeed  had  heard  of  him  as  a  remarkable  and  illustrious 
Prophet,  but  he  was  rejected  from  the  palace.  At  one  time 
he  was  seated  at  the  king's  gate,  in  great  honour  and  respect, 
and  then  again  ho  was  cast  out.  During  the  continuance  of 
the  Chaldee  monarchy,  Daniel  was  not  held  in  any  esteem  ; 
but  under  that  of  the  Modes  and  Persians  he  prospered,  and 
was  uniformly  treated  with  marked  respect,  for  Cyrus  and 
Darius  were  not  so  negligent  as  instantly  to  forget  the  won- 
derful works  of  God  performed  by  his  hand.  Hence  the 
word  "  passing  through,"  pleases  me,  since,  as  I  have  said, 
it  is  a  mark  of  the  continual  possession  of  honour  ;  for  not 
only  King  Darius,  but  also  Cyrus  exalted  him  and  raised 
him  into  the  number  of  his  nobles,  when  he  heard  of  his 
favour.  It  is  clear  that  he  left  Babylon  and  went  else- 
where. Very  probably  he  was  not  long  among  the  Medes, 
for  Darius  or  Cyaxares  died  without  any  heirs,  and  then  his 
whole  power  passed  to  Cyrus  alone,  who  was  his  nephew, 
through  Ills  sister,  and  his  son-in-law  being  his  daughter's 
husband.  No  doubt  Daniel  here  commends  God's  favour 
and  kindness  towards  himself,  because  this  was  not  the  usual 
solace  of  exile,  to  obtain  the  highest  favour  among  foreign 
and  barbarous  nations,  or  attain  the  largest  share  of  their 
honour  and  reverence.  God,  therefore,  alleviated  his  sorrow 
by  this  consolation  in  his  exile.  Hence  Daniel  here  not  only 
regards  himself  in  his  private  capacity,  but  also  the  object  of 
his  dignity.  For  God  wished  his  name  to  be  spread  abroad 
and  celebrated  over  all  those  regions  through  which  Daniel 
was  known,  since  no  one  could  behold  without  remembering 
the  power  and  glory  of  Israel's  God.  Daniel,  therefore, 
wished  to  mark  this.  On  the  other  hand  also,  no  doubt,  it 
was  a  matter  of  grief  to  him  to  be  deprived  of  his  country, 
not  like  the  rest  of  mankind,  but  because  the  land  of  Canaan 
was  the  pecvdiar  inheritance  of  God's  people.  When  Daniel 
was  snatched  away  and  led  off  to  a  distance,  as  far  as  Media 


396  COMMENTARIES  ON  DANIEL.  LECT.XXXI. 

and  Persia,  without  the  slightest  hope  of  return,  there  is  no 
doubt  that  he  suffered  continual  distress.  Nor  was  the 
splendour  of  his  station  among  the  profane  of  such  import- 
ance as  to  induce  him  to  prefer  it  to  that  pledge  of  God's 
favour  and  paternal  adoption  in  the  land  of  Canaan.  He 
had  doubtless  inscribed  on  his  heart  that  passage  of  David's, 
I  had  rather  be  in  the  court  of  the  Lord,  than  in  the  midst 
of  the  greatest  riches  of  the  ungodly  :  then,  I  had  rather  be 
a  despised  one  in  the  house  of  God,  than  to  dwell  in  the 
tents  of  the  unrighteous.'"  (Ps.  Ixxxiv.  10.)  Thus  Daniel 
had  been  taught.  Ezekiel,  too,  properly  includes  him  among 
the  three  most  holy  men  who  have  lived  since  the  beginning 
of  the  world,  (xiv.  14.)^  This  was  of  the  greatest  moment ; 
for  when  he  was  a  youtli,  or  at  least  but  middle  aged,  he  was 
joined  with  Job  and  Noah,  and  was  the  third  in  rare  and 
almost  incredible  sanctitv  !  Since  this  was  his  character,  he 
was  no  doubt  affected  with  the  greatest  sorrow  when  he  per- 
ceived himself  subject  to  perpetual  exile,  without  the  slight- 
est hope  of  return,  and  of  being  able  to  worship  God  in  his 
temple  and  to  offer  sacrifice  with  the  rest.  But  lest  he 
should  be  ungrateful  to  God,  he  desires  to  express  his  sense 
of  the  uncommon  benevolence  with  which,  though  an  exile 
and  a  stranger,  and  subject  to  reproach  among  other  captives, 
he  was  treated  and  even  honoured  among  the  Modes  and 
Persians.  This,  therefore,  is  the  simple  meaning  of  the 
passage.  It  is  quite  clear,  as  I  have  lately  said,  that  Cyrus, 
after  the  death  of  Darius,  succeeded  to  the  whole  monarchy  ; 
and  we  shall  afterwards  sec  in  its  proper  place  how  Daniel 
dwelt  with  Cyrus,  who  reigned  almost  thirty  years  longer. 
Thus,  a  lono-  time  intervened  between  his  death  and  that  of 
Darius.  This,  therefore,  did  not  occur  without  the  remark- 
able counsel  of  God,  since  the  change  in  the  kingdom  did 
not  influence  the  position  of  Daniel,  as  it  usually  does.  For 
new  empires  we  know  to  be  like  turning  the  world  upside 
down.  But  Daniel  always  retained  his  rank,  and  thus  God's 
goodness  was  displayed  in  him,  and  wherever  he  went  he  car- 
ried with  him  this  testimony  of  God's  favour.  I  shall  not  pro- 
ceed further,  as  we  shall  discuss  a  new  prophecy  to-morrow. 
'  See  Dissertation,  No.  xxv.,  at  the  close  of  this  Volume. 


CHAP.  VI   28.  COMMENTARIES  ON  DANIEL.  897 


PRAYER. 

Grant,  Almighty  God,  since  by  means  of  a  man  entangled  in  many 
errors,  thou  wishest  to  testify  to  us  the  extent  of  thy  power,  that 
we  may  not  at  this  day  grope  about  in  darkness,  while  thou 
offerest  us  light,  through  the  Sun  of  righteousness,  Jesus  Christ, 
thy  Son.  Meanwhile,  may  we  not  be  ashamed  to  profit  by  the 
words  of  a  heathen,  who  was  not  instructed  in  thy  law,  but  who 
celebrated  thy  name  so  magnificently  when  admonished  by  a 
single  miracle  :  hence  may  we  learn  by  his  example  to  acknow- 
ledge thee,  not  only  the  Supreme  but  the  Only  God.  As  thou 
hast  bound  us  to  thyself  by  entering  into  a  covenant  with  us  in 
the  blood  of  thine  only-begotten  Son,  may  we  ever  cleave  to  thee 
with  true  faith :  may  we  renounce  all  the  clouds  of  error,  and  be 
always  intent  upon  that  light  to  which  thou  invitest  us,  and  to- 
wards which  thou  drawest  us  ;  until  we  arrive  at  the  sight  of  thy 
glory  and  majesty,  and  being  conformed  to  thee,  may  we  at  length 
enjoy  in  reality  that  glory  which  we  now  but  partially  behold. — 
Amen. 


A 


DISSERTATIONS. 


Qisscrtatton  jTirst. 

THE  THIRD  YEAR  OF  KING  JEHOIAKIM. 
Chap.  i.  1. 

A  CORRECT  idea  of  the  scope  and  inteqiretation  of  these 
propliecies  cannot  be  obtained  without  a  due  attention  to  the 
clironology  of  the  events  recorded.  Hence,  throughout  these 
Dissertations  it  will  be  necessary  to  discuss  some  apparently- 
unimportant  points,  and  to  combat  some  seemingly  harmless 
opinions.  We  are  thus  compelled  to  enter  into  details 
which  some  may  pronounce  devoid  of  interest,  but  which 
will  prove  worth  the  labour  bestowed  upon  them. 

The  necessity  for  comment  on  this  first  verse  arises  from 
the  difficulty  of  reconciling  its  statement  with  the  twenty- 
fifth  chapter  of  Jeremiah.  The  relation  of  the  reign  of 
Nebuchadnezzar  must  be  harmonized  with  those  of  the  three 
last  kings  of  Judah,  to  enable  us  to  reconcile  Daniel  and 
Jeremiah.  We  must  first  ascertain  the  historical  events 
which  concern  Jehoiakim,  and  fix  their  dates  by  comi^aring 
the  Books  of  Kings  and  Chronicles,  and  the  various  allusions 
to  him  in  Ezekiel  and  other  prophets.  Next,  we  must  accu- 
rately define  the  events  of  Nebuchadnezzar's  reign  ;  and 
afterwards  so  compare  them  as  to  draw  a  correct  inference 
from  the  whole,  notwithstanding  much  apparent  discrepancy. 
This  has  been  done  by  some  commentators,  the  results  of 
whose  labours  will  here  be  })laced  before  the  reader.  Wil- 
let's  remark  on  Calvin  is  wortliv  of  notice:  "Calvin  thinketh 


400  DISSERTATIONS. 

to  dissolve  this  knot  by  the  distinction  of  Nebuchadnezzar 
the  father,  and  Nebuchadnezzar  the  son  ;  that  in  one  place 
the  one  is  spoken  of,  and  the  other  in  the  other,  but  the 
question   is  not   concerning  the  year  of  Nebuchadnezzar's 
reign,  but  the  year  of  Jehoiakim's  reign  wherein  Jerusalem 
sliould  be  besieged  ;  so  that  the  doubt  remaineth  still/'^    He 
also  answers  Calvin's  solution,  bv  referring  Nebuchadnezzar's 
second  year  not  to  the  i^eriod  of  his  reign,  but  "  rather  to  the 
time  of  Daniel's  ministry  and  employment  with  the  king, 
tliat  in  the  second  year  of  his  service  he  exi^ounded  the  king's 
dream."     Many  learned  Jews  are  of  opinion  that  the  last  year 
of  Jehoiakim's  reign  is  intended,  meaning  the  last  of  his  inde- 
pendent sovereignty^,  since  they  treat  him  in  former  years  as 
simply  a  tributary  king  to  either  the  Egyptians  or  Babylo- 
nians.    Josephus   in  his  Antiq.,  (Book  x.  6,)  is  supposed  to 
favour  this  theory  ;  for  he  places  Nebuchadnezzar's  attack 
ill  the  eighth  year  of  Jehoiakim's  reign,  and  does  not  allude 
to  any  previous  one.     Wintle,  however,  does  not  consider 
that  the  words  of  Josejihus  justify  this  inference,^  and  sug- 
gests that  the  difference  in  the  methods  used  by  the  Jews 
and  Babylonians   in   computing  their  years,  may  tend   to 
obviate  the  inconsistency.     Wintle  suggests  some  reasons  for 
dating  the  commencement  of  the  seventy  years' captivity  from 
the  completion  of  the  siege  in  the  fourth  year  of  Jehoiakim, 
when  Daniel  and  his  associates  were  among  the  first  cap- 
tives.    Prideaux  supposes  this  event  to  have  occurred  six 
hundred  and  six  years  a.  c,  or  the  one  hundred  and  forty- 
second  year  of  Nabonassar's  era  ;   Vignoles  and  Blair  fix  the 
year  following.      Wintle  agrees  with  the  latter  date,  sup- 
jjosing  the  captivity  not   to   continue  during  seventy  solar 
years,  and  fixing  their  termination  about  536  a.  c. 

Another  commentator,  who  has  paid  great  attention  to 
chronology,  deserves  special  notice,  since  he  advocates  a  new 
theory  respecting  Cyrus  and  Nebuchadnezzar,  which  is  wor- 
thy of  remark,  though  it  has  been  severely  criticised.  The 
Duke  of  Manchester  has  an  elaborate  chapter  on  this  date, 
from  which  we  shall  extract  the  conclusions  at  which  he  has 

1  WilMs  "  Ilexapla  in  Dan."     Edit.  1610,  p.  13. 
«  See  his  "  Daniel."     Edit.  Teg-g,  1S3G,  p.  2. 


THIRD  YEAR  OF  KING  JEHOIAKIM.  401 

arrived.  He  understands  "  Daniel  to  speak  of  Jelioiakim's 
independent  reign,  reckoning-  from  tlie  time  that  he  rebelled 
against  Nebuchadnezzar."^  Jehoiakimwas  taken  captive  in 
the  seventh  of  Nebuchadnezzar. 

The  oldest  expositors  felt  the  difficulty  of  the  passage. 
Rabbi  Solomon  Jdixlii  asks,  "  How  can  this  be  said  V  and 
then  replies  as  follows  : — This  was  the  eighth  year  of  Nebu- 
chadnezzar and  the  third  of  Jehoiakim's  rebellion  against 
him. 

Hengstbnberg  has  not  been  forgetful  to  defend  our  Pro- 
phet from  the  charge  of  historical  inaccuracy,  to  which  tliis 
verse  has  given  rise.  He  treats  the  assumption,  that  Nebu- 
chadnezzar took  Jenisalem  before  his  accession  to  the  throne, 
as  inadmissible.  "  Tlie  assertion  of  his  being  associated  by 
his  father  in  the  co-regency  at  that  time  is  not  adequately 
sustained."^  Cii.  B,  Michaelis  and  Bertholdt  have  made 
various  attempts  to  reconcile  the  discrepancy.  "  The  as- 
sumption,"' says  Hengstenberg,  "that  Nebuchadnezzar  under- 
took his  first  expedition  in  the  eighth  year  of  Jehoiakim,  is 
an  hypothesis  grounded  merely  on  one  passage."  Still,  this 
passage,  far  from  containing  an  error,  affords  a  striking  proof 
of  the  writer's  historical  knowledge.  Berosus,  as  quoted  by 
Josephus,  {Arch.  x.  11,  1,)  narrates  the  victory  of  Nebuchad- 
nezzar at  Carchemish,  which  occurred  about  the  close  of 
Jehoiakim's  third  year.  Carchemish  was  a  city  on  the 
banks  of  the  Euphrates,  taken  by  Pharaoh-Necho  about 
three  years  previously.  Immediately  after  this  victory,  the 
conqueror  marched  against  Jerusalem  and  took  it.  The 
process  by  which  Hengstenberg  arrives  at  this  result,  the 
various  authors  whom  he  quotes,  and  the  complete  refuta- 
tion which  he  supplies  of  all  the  conjectures  of  his  Neologian 
opponents,  will  be  found  amply  detailed  in  the  valuable  work 
already  quoted.  Rosenmuller  also  discusses  the  point,  but 
leans  too  much  to  those  writers  whom  Hengstenberg  refutes. 

*  "The  Times  of  Daniel,"  p.  29,  cliap.  iii.,  where  other  dates  of  interest 
are  clearly  exhibited. 

^  Dissertations  on  the  Genuineness  of  Daniel .    Edinburgh,  1848,  p.  43. 


VOL.  I.  2  C 


NEBUCHADNEZZAR— ONE  KING  OR  TWO? 

Chap.  i.  1. 

The  difficulty  of  reconciling  the  various  statements  of 
Scrijiture  with  themselves  and  with  profane  history,  has 
raised  the  question  whether  there  were  two  Nebuchadnezzars 
or  only  one.  The  Duke  of  Manchester  is  a  strenuous  advo- 
cate for  the  former  hypothesis,  and  his  view  of  the  case  is 
worthy  of  perusal.  The  first  king  he  supposes  to  have  over- 
thrown Necho's  army  in  the  fourth  year  of  Jehoiakim,  as  we 
have  already  stated.  He  came  from  the  north  into  Judea, 
and  took  the  people  captive  after  tlie  overthrow  of  Ass^u'ia. 
His  eleventh  year  corresponds  with  the  fourth  of  Zedekiah, 
while  he  reigned  on  the  whole  about  twenty-nine  years.  He 
is  to  be  identified  with  Cyrus,  the  father  of  Cambyses,  well 
known  in  Persian  history,  so  that  the  second  Nebuchad- 
nezzar was  Cambyses  himself  Although  the  astronomical 
Canon  of  Ptolemy  is  a  formidable  adversary,  this  writer 
shews  much  ingenuity  in  bending  it  to  his  purpose.  The  first 
king  of  this  name  began  his  reign  a.  c.  511,  while  Paulus 
Orosius  determines  the  taking  of  Babylon  "  by  Cyrus"  about 
the  time  of  the  expulsion  of  the  kings  from  Rome  (a.  c.  510.) 
Thus  sixty-nine  years  elapsed  between  the  overthrow  of 
Necho  and  the  conquest  of  Egypt  by  Nebuchadnezzar  the 
second  ;  and  in  the  eighteenth  year  of  the  reign  of  this  latter 
king  the  golden  image  was  set  up. 

Having  identified  the  second  king  with  Cambyses,  this 
writer  brings  forward  many  testimonies  in  favour  of  his  being 
a  Persian,  and  shews  that  the  Chaldeans  were  not  Babylo- 
nians but  Persians.      He  treats  him  as  identical  with  the 


NEBUCHADNEZZAR — ONE  KING  OR  TWO  ?        403 

Persian  Jemsheed,  tlie  contemijorary  of  Pythagoras  and 
Thales,  and  the  founder  of  Pasargadse  and  Persepolis,  and 
justifies  his  positions  by  the  authorities  of  Diodes,  Hecatseus, 
Cedrenus,  the  Maccabees,  Abydenus,  and  Alexander  Poly- 
histoi'.  "  The  evidence  is  deduced  from  direct  testimony, 
from  geographical  position,  from  similarity  in  language  and 
religion,  in  manners  and  customs,  in  personal  character  and 
alliances ;  from  Babylonian  bricks  and  cylinders  ;  as  also 
from  historical  synchronisms  and  identity  of  actions."^  The 
statements  of  Herodotus  are  fully  discussed  and  compared 
with  the  Egyptian  scul2)tures,  with  the  view  of  shewing  that 
the  second  Nebuchadnezzar  was  the  Cambyses  of  Herodotus, 
the  son-in-law  of  Astyages  and  the  conqueror  of  Egypt.  TJie 
story  of  his  madness,  after  profaning  the  temple  of  Apis,  is 
said  to  apply  accurately  to  this  second  monarch. 

It  could  not  be  expected  that  a  theory  of  this  kind  could 
be  introduced  into  the  world  without  severe  and  searching 
examination.  Accordingly,  Birks,  in  his  preface  to  "  The 
two  later  Visions  of  Daniel,"  writes  as  follows :  "  I  have  ex- 
amined closely  the  two  difficulties  which  alone  give  a  seem- 
ing strength  to  his  Grace's  theory, — the  succession  of  names 
in  the  Persian  history,  and  the  two  covenants  under  Zerub- 
babel  and  Nehemiali, — and  feel  confident  I  can  meet  them 
both  with  a  full  and  complete  answer.  It  seems  to  me  sur- 
prising that  a  paradox  of  two  Scripture  Nebuchadnezzars, 
and  a  Scripture  Cyrus,  totally  unknown  to  profane  history, 
in  the  reign  of  Longimanus,  contemporary  with  Cimon  and 
Pericles,  can  ever  be  received  by  any  mind  accustomed  to 
pay  the  least  regard  to  the  laws  of  evidence.  Every  fresh 
inquiry  has  only  increased  my  confidence  in  the  usual 
chronology  derived  from  the  Canon  of  Ptolemy,  and  its 
truth,  I  believe,  may  be  almost  entirely  established  even  by 
Scripture  evidence  alone."  Vaux,  the  learned  author  of 
"  Nineveh  and  Persepolis,"  furnishes  a  clear  sketch  of  Nebu- 
chadnezzar's career,  by  combining  the  accounts  of  Herodotus 
and  the  Scriptures.  In  the  thirty-first  year  of  Josiah's  reign, 
Neclio  fouo-ht  the  battle  of  MeQ'iddo,  in  which  Josiali  was 
mortally  wounded.     He  then  took  Cadytis,  "the  holy  city" 

'  Times  of  Daniel,  ^.  141. 


404  DISSERTATIONS. 

of  the  Jews,  and  at  length  returned  to  Egypt  with  abun- 
dance of  spoil.  After  a  lapse  of  three  years  he  invaded  the 
territory  of  the  king  of  Babylon.  The  reigning  monarcli — 
Nabopolassar — was  aged  and  infirm  ;  he  gave  the  command 
of  his  army  to  his  son  Nebuchadnezzar,  who  defeated  the 
Egyptians  at  Carcesium  or  Carchemish,  and  drove  them  out 
of  Asia.  He  marched  to  Jerusalem,  and  reinstated  Jehoia- 
kim  as  its  king,  in  subjection  to  himself;  he  spoiled  the 
temple  of  the  chief  ornaments  and  vessels  of  value,  and 
among  the  prisoners  transmitted  to  Bcxbylon  were  Daniel 
and  liis  three  friends.  He  next  carried  on  war  against  the 
Egyptians,  till  the  news  of  his  father's  death  caused  his  re- 
turn. The  revolt  of  Jehoiakim  caused  a  second  attack  upon 
the  city,  and  the  carrying  off  of  many  prisoners,  among  whom 
was  Ezekiel,  to  the  banks  of  the  distant  Chebar.  Zedekiah, 
the  brother  of  Jehoiakim,  having  been  placed  on  the  throne, 
and  having  made  an  alliance  with  Piiaraoh  Hophra,  the 
Api'ies  of  Herodotus,  he  is  deposed  by  the  King  of  Babylon, 
and  carried  captive  in  blindness  and  chains.  Thus  for  the 
third  and  last  time  this  conqueror  invaded  Judea  and  pro- 
faned the  temple.  After  a  lapse  of  four  years  he  besieged 
Tyre ;  for  thirteen  years  it  resisted  his  arms,  but  was  at 
length  razed  to  the  ground.  He  next  succeeded  in  an  ex- 
pedition against  Egypt,  dethroned  Apries,  and  leaving 
Amasis  as  his  viceroy,  returned  to  his  imperial  city.  In  the 
language  of  Jeremiah,  "  he  arrayed  himself  with  the  land  of 
Egypt,  as  a  shepherd  putteth  on  his  garment."  He  next 
occupies  himself  in  beautifying  the  city,  and  erecting  a  palace 
of  extraordinary  magnificence,  and  in  constructing  those 
hanging  gardens  mentioned  by  Diodoras,  Megasthenes,  and 
Arrian.  The  remainder  of  his  history  is  easily  gathered 
from  the  Prophet's  narrative.  "  A  careful  consideration  of 
the  authorities  seems  to  shew  that  Clinton  is  right  in  his 
supposition  that  the  reign  of  this  prince  was  about  forty- 
four  years  in  duration,  and  that  he  was  succeeded  after  a 
short  interval  bv  Belshazzar."^  Willet  arrives  at  the  same 
conclusion  as  to  the  length  of  his  reign  by  a  different  pro- 
cess of  reasoning.     The  following  dates  are  extracted  from 

'  Nineveh  and  Fersep.,  p.  71,  second  edition. 


■       NEBUCHADNEZZAR — ONE  KING  OR  TWO  ?  405 

Prideaux,  whose  caution  and  accuracy  are  most  commend- 
able:— 

A.C. 

586.  Tyre  besieged. 

570.  The  death  of  Apries,  coincident  with  the  dream  of  the 

tree,  (cliap.  iv.,)  after  his  last  return  from  Egypt. 
569.  Chap.  iv.  30.     DriA^en  out  into  the  fields. 
563.  Restored  after  seven  years. 
562.  Death,  after  about  forty-four  years'  reign. 

Another  series  of  dates  has  been  displayed  by  the  author 
of  "The  Times  of  Daniel,"  founded  on  a  different  chronolo- 
gical basis  ;  we  can  only  extract  a  few  of  them  from  pp.  282, 
et  seq. : — 

B.C. 

510.  Babylon  taken  by  Cyrus,    and   kings   expelled  from 

Rome. 
507.  Commencement    of    Jehoiakim's    independent    reign. 

Dan.  i.  1. 
500.  Nebuchadnezzar  II.  appointed  ;  his  dream.     Dan.  ii. 
494.  Golden  Image  set  up.     Dan.  iii. 
483.  Nebuchadnezzar  I.  died. 
441.  Nebuchadnezzar  II.  died. 

D?'.  Wells  has  the  following  chronological  arrangement  of 
the  chiof  events  of  Nebuchadnezzar's  reign: — 

A.C. 

607.  He  is  this  year  taken  by  his  father  "  as  partner"  in  the 
kingdom,  falling  in  with  the  latter  part  of  the  third 
year  of  Jehoiakim,     (Chap.  i.  1.) 

60G.  Jehoiakim  carried  to  Babylon  with  Daniel  and  others. 
The  first  of  the  seventy  years'  captivity. 

605.  His  father  died.  Nabopolassar  in  Ptolemy's  Canon, 
the  son's  name  being  Nabocolassor.  Tlie  Canon 
allows  him  forty-three  years  from  this  period. 

603.  Daniel  interprets  his  dream.     Chap.  ii. 

588.  He  re-takes  Jerusalem  and  Zedckiah, 

569.  Returned  to  Babvlon,  is  afflicted  with  insanitv.     Cli.  iv. 

562.  He  dies  "  a  few  days"  after  being  restored  to  reason. 


THE  ANCESTOKS  AND  SUCCESSOES  OF 
NEBUCHADNEZZAK. 

Chap.  i.  1. 

To  understand  aright  the  history  of  these  times,  we  must 
take  a  cursory  glance  at  the  period  both  preceding  and  fol- 
lowing that  of  the  great  Chaldean  chieftain.  His  ancestors 
were  largely  concerned  in  the  overthrow  of  the  Assyrian 
empire.  The  origin  of  this  monarchy  is  involved  in  great 
obscurit}^,  and  we  are  at  this  moment  in  a  transition  state 
with  respect  to  our  knowledge  of  its. history.  The  decipher- 
ing of  those  inscriptions  which  have  lately  been  brought 
home  is  rapidly  proceeding,  and  will  lead  to  a  more  complete 
knowledge  of  the  events  of  this  obscure  ei^och.  Early  in  the 
Book  of  Genesis  we  read  of  Nimrod,  the  grandson  of  Ham, 
as  the  founder  of  an  extensive  monarchy  in  the  land  of 
Shinar.  Out  of  this  land  he  went  forth  into  Ashur,  or  per- 
haps it  is  Ashur  who  went  forth  and  built  Nineveh  and 
other  cities.  The  records  of  succeeding  ages  are  too  few  to 
enable  us  to  follow  the  stream  of  history  :  we  have  nothing 
to  guide  us  but  myths,  and  legends,  and  traditionary  sove- 
reigns, whose  names  are  but  the  fictions  of  imagination.  It 
must  never  be  forgotten  that  many  centuries  elapsed  between 
Noah  and  Solomon,  and  that  the  most  ancient  profane  his- 
tory is  comparatively  modern.  The  late  discoveries  in 
Egypt,  and  the  high  state  of  civilisation  attained  by  these 
"  swarthy  barbarians,"  have  led  the  learned  to  the  conclusion 
that  we  have  hitherto  lost  many  centuries  between  the  flood 
and  Abraham  ;  and  since  the  long  list  of  Egyptian  dynasties. 


ANCESTORS  AND  SUCCESSORS  OF  NEBUCHADNEZZAR.  407 

as  given  by  Manetlio,  lias  been  proved  accurate,  it  may 
fairly  be  supposed  that  the  Assyrian  sculptures  will  rather 
add  to  the  credit  of  Ctesias  than  detract  from  it.  At  all 
events,  Nineveh  was  "  no  mean  city"  when  Athens  was  a 
marsh,  and  Sardis  a  rock.  Whether  Ninus  is  a  fabulous 
creation  or  not,  monarchs  as  mighty  as  the  eagle-headed 
worshipper  of  Nisroch  his  god,  swayed  the  sceptre  for  ages 
over  a  flourishing  and  highly  civilized  people.  Herodotus 
gives  us  a  hint  of  the  antiquity  and  pre-eminence  of  Assyria 
when  he  says,  "  The  Modes  were  the  first  who  began  to  re- 
volt from  the  Assyrians,  who  had  possessed  the  supreme  com- 
mand over  Upper  Asia  for  five  hundred  and  twenty  years." 
Whether  we  adopt  the  view  of  Bishop  Lowth  or  not,  that 
Ninus  lived  in  the  time  of  the  Judges,^  we  may  correctly 
assume  that  some  successful  conqueror  enlarged  and  beauti- 
fied Babylon,  five  hundred  years  before  the  Chaldean  era 
of  Nabonassar,  747  a.  c.  Whatever  the  source  of  this  wealtli, 
whether  derived  from  the  spoils  of  conquered  nations,  accord- 
ing to  Montesquieu,  or  from  intercourse  with  India  through 
Egypt,  according  to  Bruce,^  the  lately  discovered  remains 
imply  a  very  high  style  of  art  at  a  very  remote  period  in 
the  history  of  Assyria.  The  "  Pul"  of  2  Kings  xv.  19, 
was  by  no  means  the  founder  of  the  monarchy,  as  Sir 
Isaac  Newton  and  others  have  supposed  ;  he  was  but  one 
amidst  those  "  servants  of  Bar,"  whose  names  are  now  legible 
on  the  Nimroud  obelisk  in  the  British  Museum.  The  next 
king  mentioned  in  Scrij)tures  is  Tiglath-Pileser,  whose  name 
we  have  lately  connected  with  Pul  and  Ashur ;  and  after 
him  follow  Shalmaneser,  Sennacherib,  and  Esarhaddon,  the 
three  kings  who  are  thought  to  have  built  the  palace  at 
Khorsabad,  founded  Mespila,  and  constructed  the  lions  in 
the  south-west  palace  of  Nimroud.  As  the  Modes  revolted 
first,  so  the  Chaldeans  rebelled  afterwards,  according  to  the 
usual  law  of  separation  from  the  parent  stock,  when  the 
tribe  or  race  grows  strong  enough  to  establish  its  indcpen- 

>  See  his  Notes  on  Isaiah,  chap,  xxiii.  p.  132;  and  Herod.  Clio.  Edit. 
Gronov.,  p.  40. 

°  Travels,  Book  ii.  chap.  1 .  See  PricJeattx's  authorities,  and  his  ar- 
rangenient  of  the  Assyrian  kings,  which  difl'ers  slightly  liora  that  here 
adopted. 


408  DISSERTATIONS. 

dence.  The  first  prince  wlio  is  known  to  have  lived  after 
this  revolt  is  Nabonassar,  the  founder  of  the  era  called  by  his 
name.  In  process  of  time,  other  Icings  arose  and  passed  away, 
till  in  the  thirty-first  year  of  Manasseh,  Esarhaddon  died, 
after  reigning  thirteen  years  over  Assyria  and  Babylon 
united.  He  was  succeeded  by  his  son  Laosduchius,  the 
Nabuchodonosor  of  the  Book  of  Judith,  whose  successor 
commenced  his  reign  in  the  fifty-first  year  of  Manasseh, 
beino-  the  hundred  and  first  of  the  above  mentioned  era. 
From  this  effeminate  king  his  Chaldean  general  Nabopo- 
lassar  wrested  Babylon,  and  reigned  over  his  native  country 
twenty-one  years.  This  revolt  is  said  to  have  taken  place 
in  the  eighteenth  jeav  of  King  Josiah,  when  the  powers  of 
Media  uniting  with  the  power  of  Babylonia,  took  and  de- 
stroyed the  great  city  of  Nineveh,  and  reduced  the  people 
under  the  sway  of  the  rising  monarchy.  His  son  Nebuchad- 
nezzar is  said  to  have  married  the  daughter  of  Astyages,  the 
king  of  the  Modes,  and  thus  brings  down  the  history  to  the 
times  of  our  Prophet. 

Among  the  ancient  cities  of  the  world,  Nineveh  is  conspi- 
cuous for  its  grandeur.  The  phrase  of  Jonah,  "  that  great 
city,"'  is  amply  confirmed  by  the  historian,  Diodorus  Siculus, 
(lib.  ii.  sec.  23,)  who  uses  precisely  the  same  expression, 
recording  its  circumference  as  four  hundred  and  eighty 
stadia,  with  high  and  broad  walls.  The  inference  from  the 
statement  of  the  Book  of  Jonah  is,  that  it  was  populous, 
civilized,  and  extensive.  The  language  of  both  Jonah  and 
Nahum  imply  exactly  what  the  buried  sculptures  have 
exhibited  to  us,  a  state  of  society  highly  organized,  with 
various  ranks,  from  the  sovereign  to  the  soldier  and  the 
workman,  yet  effeminated  by  luxury  and  self-indulgence. 
The  expressions  of  Scripture  give  us  exalted  ideas  of  its 
size  and  splendour,  while  they  assign  its  wickedness  as  a 
reason  for  the  complete  destruction  by  which  it  was  annihi- 
lated. Projihet  after  prophet  recognises  its  surpassing  opu- 
lence, its  commercial  greatness,  and  its  deep  criminality. 
The  voice  of  Zephaniah  is  soon  followed  by  the  sword  of 
Arbaces,  and  Sennacherib  and  Sardanapalus  are  eclii)sed  by 
therisinggreatncssof  NabopolassarandCyaxares.  Its  temples 


ANCESTORS  AND  SUCCESSORS  OF  NEBUCHADNEZZAR.  40.9 

and  its  palaces  had  become  so  encrusted  in  the  soil  during 
eight  centuries  of  men,  that  Strabo  knows  it  only  as  a  waste, 
and  Tacitus  treats  it  as  a  Castelltim  ;  and  in  the  thirteentli 
century  of  our  era,  Abulfaragius  confirms  the  prophecy  of 
Nahum  and  the  narrative  of  Tacitus,  by  recording  nothing 
but  the  existence  of  a  small  fortification  on  the  eastern  bank 
of  the  Tigris/ 

The  dates  assigned  to  these  events  vary  considerably  ;  the 
following  may  be  trusted  as  the  result  of  careful  comparison. 
In  the  year  a.  c.  650,  Nebucliodonosor  is  found  on  the  throne 
of  Assyria,  ''a  date,''  says  Vaux,  "which  is  determined  by 
the  coincidence  with  the  forty-eighth  year  of  Manasseh,  and 
by  the  fact  that  his  seventeenth  year  was  the  last  of  Phra- 
ortes,  king  of  Media,  a.  c.  634.  The  Book  of  Judith  informs 
us  of  an  important  engagement  at  Ragau  between  this 
Assyrian  king  and  Arphaxad  the  king  of  the  Modes.  This 
victory  at  Ragau,  or  Rhages,  occurred  a.  c.  634,  just  "  fifty- 
seven  years  after  the  loss  of  Sennacherib's  army."^  After 
returning  from  Ecbatana,  the  capital  of  Media,  the  conqueror 
celebrated  a  banquet  at  Nineveh  which  lasted  one  hundred 
and  twenty  days.  Oyaxares,  the  son  of  Phraortes,  at  length 
avenged  his  father's  death  at  Rhages,  and  by  the  aid  of 
Nabopolassar,  threw  off  the  yoke  of  Assyria,  attacked  and 
took  Nineveh  about  606  a.  c,  and  thus,  by  fixing  the  seat  of 
empire  at  Babylon,  blotted  out  the  name  of  Nineveh  from 
the  page  of  the  world's  history. 

This  renowned  general  is  usually  held  to  be  the  father  of 
Nebuchadnezzar,  on  the  authority  of  Berosus,  as  quoted  by 
Josephus,  and  of  the  Astronomical  Canon  of  Ptolemy.  But 
the  author  of  "  The  Times  of  Daniel"  endeavours  to  identify 
him  with  either  Sardanapalus  or  Esarhaddon  ;  the  arguments 
by  which  this  supposition  is  supported  will  be  found  in  de- 
tail in  the  work  itself,  while  the  original  passages  in  Josephus 
and  Eusebius  are  found  at  length  in  the  notes  to  Grotius  on 
"  The  truth  of  the  Christian  religion."^     He  died  a.  c.  Qdo. 

'  Strabo,  lib.  xvi.  p.  737.  Tacit.  An.,  lib.  xii.  sec.  13.  Hist.  Dyn  , 
p.  604, 

2  Nineveh  and  Persepolis,  p.  37. 

^  Bk.  iii.  sec.  16,  and  Easeb.  Prcepar.,  lib.  ix.  c.  40  aiul  41,  also 
Strabo,  lib.  xv.  p.  687. 


410  DISSERTATIONS. 


His  Successors. — According  to  the  Canon  of  Ptolera}^ 
Evil-Merodacli  succeeded  Nebuchadnezzar,  reigned  two  years, 
and  was  slain  by  his  brother-in-law  Neri-Glissar,  who  reigned 
four  years  ;  his  son,  Laboroso-archod,  reigned  nine  months, 
though  quite  a  child,  and  was  slain  by  Nabonadius,  sup- 
posed to  be  Belshazzar,  a  grandson  of  Nebuchadnezzar,  who 
reigned  seventeen  years.  Evil-Merodach  is  mentioned  in 
2  Kings  XXV.  27,  and  Jeremiah  lii.  31,  but  not  by  Daniel, 
and  this  gives  some  countenance  to  the  supposition,  that 
Belshazzar  was  the  son  and  not  the  grandson  of  Nebuchad- 
nezzar. It  is  not  easy  to  assign  with  certainty  the  correct 
dates  to  each  of  these  kings,  the  reckoning  of  Josej^hus  is 
here  followed,  which  he  derives  from  Berosus.  The  testimony 
of  ijrofane  antiquity  to  the  truth  and  historical  accuracy  of 
Daniel  may  be  found  in  a  convenient  form  in  Kitto's  Bihli. 
Cyclop.,  Art.  Nebuchadnezzar,  p.  406.  The  authorities  are 
quoted  at  length,  and  the  whole  subject  is  ably  elucidated. 
The  limited  space  necessarily  allowed  for  illustrating  these 
Lectures,  must  be  our  apology  for  merely  indicating  where 
valuable  information  is  to  be  obtained. 

In  the  Neiv  Mo7ifhly  Magazine  for  August  and  September 
1845,  there  are  two  articles  very  full  of  illustration  of  our 
subject,  by  W.  F.  Ainsworth,  entitled.  The  Rivers  and  Cities 
of  Babylonia. 


I3isscrtati0tt  jFourtfj» 

THE    CHALDEANS. 
Chap.  i.  5. 

To  determine  the  question  which  was  raised  in  our  last 
Dissertation,  we  must  investigate  the  origin  of  the  Chal- 
deans, as  it  was  the  tribe  whence  Nebuchadnezzar  sprung. 
"  The  question,"  says  Heeren,  "  what  the  Chaldeans  really 
were,  and  whether  they  ever  properly  existed  as  a  nation,  is 
one  of  the  most  difficult  which  history  presents."^    They  are 
first  mentioned  in  Genesis   (xi.  28,)  as  Casdim,  {Lee.  v.  p. 
122  ;)  they  were  situated  north  of  Judea,  and  are  identical 
with  the  people  who  should,  according  to  Jeremiah,  destroy 
the  temple  from  the  north.     (Jer.  i.  13,  14,  &c.)     They  are 
not  mentioned  by  name  again  in  the  books  of  Scripture  till 
many  centuries  afterwards  they  had  become  a  mighty  nation. 
The  word  Chasdim  in  the  Hebrew  and  Chasdaini  in  the 
Chaldec  dialects,  is  clearly  the  same  as  the  Greek  XaXSacoi  ; 
and  Gesenius  supposing  the  root  to  have   been  originally 
card,  refers  them  to  the  race  inhabiting  the  mountains  called 
by  Xenophon   Carduchi.     Forster,    indeed,  has   argued  at 
considerable  length  in  favour  of  their  Arabian  origin,  and 
supposes  them   the  well  known  Beni  Khaled,  a  horde  of 
Bedouin  Arabs.^     From  this  opinion  we  entirely  dissent. 
The  view  of  Gesenius  in  his  Lectures  at  Halle  in   1839, 
quoted  in  "  The  Times  of  Daniel,"  appears  preferable, — "  The 
Chaldeans  had  their  original  seat  on  the  east  of  the  Tigris, 
south  of  Armenia,  which  we  now  call  Koordistan  ;  and,  like 
the  Koords  in  our  day,  they  were  warlike  mountaineers, 

'  Vol.  ii.,  ch.  i.,  Babylon,  p.  147,  Eng.  Trans. 

'  Geog.  of  Arabia,  vol.  i.  p.  54,  and  vol.  ii.  p.  210. 


41 2  DISSERTATIONS. 

witliout  agriculture,  shepherds  and  robbers,  and  also  merce- 
naries in  the  Assyrian  army  ;  so  Xenoi^hon  found  them/'^ 
Vaux  quotes  Dicisarchus,  a  Greek  historian  of  the  time  of 
Alexander  the  Great,  as  alluding  to  a  certain  Chaldean,  a 
king  of  Assjn'ia,  who  is  supposed  to  have  built  Babylon  ;  and 
in  later  times,  Chaldea  implied  the  whole  of  Mesopotamia 
around  Babylon,  wliicli  had  also  the  name  of  Shiner.^ 

Their  religion  and  their  language  are  also  of  importance. 
The  former  consisted  in  the  worship  of  the  heavenly  bodies. 
They  are  supposed  to  have  brought  with  them  to  Babylon  a 
knowledge  of  astronomy  superior  to  any  then  known,  since 
they  reduced  their  observations  on  the  sun,  moon,  five  planets, 
signs  of  the  zodiac,  and  the  rising  and  setting  of  the  sun,  to 
a  regular  system  ;  and  the  Greeks  are  said  by  Herodotus  to 
have  derived  from  them  the  division  of  the  day  into  twelve 
equal  parts.^  The  lunar  year  was  in  common  use,  but  the 
solar  year,  with  its  division  of  months  similar  to  the  Egyp- 
tian, was  employed  for  astronomical  purposes.  The  learned 
class  gradually  acquired  the  reputation  and  position  of 
"priests,"  and  thus  became  astrologers  and  soothsayers,  and 
"  wise  men"  in  their  day  and  generation.  Michaelis  and 
Schlozer  consider  their  origin  to  be  Sclavonic,  and,  conse- 
quently, distinct  from  the  Babylonians,  who  were  descendants 
of  Shem, 

Thete  Language. — The  original  language  of  this  people  is 
a  point  of  great  interest  to  the  biblical  critic.  If  the  people 
were  of  old  northern  mountaineers,  they  spoke  a  language 
connected  with  the  Indo-Persic  and  Indo-Germanic  stem 
rather  than  the  Semitic.  In  treating  this  question,  we 
should  always  allow  for  the  length  of  time  which  elapsed 
between  the  original  outbreak  of  those  hordes  from  their 
native  hills  and  their  conquest  of  Babylon  under  Nebuchad- 
nezzar.    Gesenius,  in  his  Lectures  on  Biblical  Archaeology, 

'  Anab.  iv.  §  3,  v.  §  0,  vii.  §  8.  See  also  Strabo,  lib.  x.,  and  Freret 
Reck.  Hist,  sitr  Ics  anc.  Pevple  de  VAsic,  vol.  iii.,  and  other  authorities 
quoted  by  the  Duke  of  Mavchestcr,  pp.  104,  105.    , 

^  See  Diccearch.  op.  Stcphan.  dc  Urb.  voce  XaxSaro;,  and  oilier  authori- 
ties quoted  by  VrnLv,  p.  41,  &c..  also  Cicero  de  JJivin. 

»  Herod,  ii.  §  lOQ. 


THE  CHALDEANS.  413 

reminds  us  of  their  being  first  tributary  to  the  Assyrians,  of 
tlieir  subsequent  occupation  of  tho  plains  of  Mesopotamia 
for  some  centuries  previously  to  their  becoming  the  conquer- 
ors of  Asia  under  successful  leaders/ 

From  the  fourth  verse  of  chap.  ii.  we  learn  that  they  spoke 
the  Aramaic  dialect,  which  the  Alexandrine  Version,  as  well 
as  Theodotion's,  denominates  the  Syriac.  From  the  Cyro- 
psedia  (Book  vii.  24)  we  ascertain  that  the  Syriac  was  the 
ordinary  language  of  Babylon.  Strabo  also  informs  us  that 
the  same  language  was  used  throughout  all  the  regions  on 
the  banks  of  the  Euphrates.^  Diodorus  Siculus  calls  the 
Chaldeans  the  most  ancient  inhabitants  of  Babylonia,  and 
assigns  to  their  astrologers  a  similar  position  to  that  of  the 
Egyptian  priests.  Their  devotion  to  philosophy  and  their 
practice  of  astronomy  gained  them  great  credit  with  the 
powerful,  which  they  turned  to  account  by  professing  to 
predict  the  future  and  to  interpret  the  visions  of  the  imagin- 
ative and  the  distressed.^  The  testimony  of  Cicero  is  pre- 
cisely similar,*  Hengstenberg  has  tested  the  historical 
truthfulness  of  the  author  of  this  book,  by  comparing  his 
account  of  the  Chaldean  priest-caste  with  those  of  profane 
history.  According  to  chap.  ii.  48,  the  president  of  this 
caste  was  also  a  prince  of  the  province  of  Babylon.  Thus, 
according  to  Diodorus  Siculus,  Belesys  was  the  chief  presi- 
dent of  the  priests,  "  whom  the  Babylonians  call  Chaldeans,"^ 
and  governor  of  Babylon.  In  Jeremiah,  (xxxix.  3-13,)  the 
president  of  the  priests  belonged  to  the  highest  class  in  the 
kingdom,  and  is  called  JlD^I,  rab-mag,  a  word  of  Persian 
origin,  and  clearly  applicable  to  the  ofRce  as  described  by 
Daniel.  The  views  of  Hengstenberg  are  usually  so  correct, 
that  the  student  may  generally  adopt  them  at  once  as  his 
own. 

'  See  Eichhorn's  Report,  vol.  viii.,  and  Winer's  Chaldee  Gr.,  Introd., 
also  Adelung's  Mhliridat,  th.  i.  p.  314.  tF. 

^  Lib.  ii.  t,  i.  p.  '225,  eel.  Bieb.,  also  lib.  xvi.  ^  Lib.  ii.  eh.  20. 

■•  De  D'lvhmt.,  lib.  i.  cap.  1,  also  Plhty^  N.  H.,  lib.  vi.  cli.  2G. 
'•  Lib.  ii.  §  24,  ap  Ilemj,,  p.  275,  Edit.  Ed.,  1S4S. 


I.  ASHPENAZ,  A  CHIEF  OF  THE  EUNUCHS. 

Chap.  i.  7. 

This  proper  name  is  interpreted  by  Saadias  to  mean  "  the 
man  of  a  sorrowful  countenance ;"  but  Rosenmuller  assigns 
the  meaning'  of  the  Syriac  and  Arabic  corresponding  words 
as  more  probable,  viz.,  "helping"  and  "alert.''  The  Alex- 
andrine Greek  substitutes  Abiezer  for  Aspenaz,  being  a 
Hebrew  patronymic,  signifying  "  father  of  help."  "  The  chief 
of  the  eunuclis"  seems  tlie  correct  definition  of  his  office. 
D''1D,  saris,  is  equivalent  to  the  Greek  eunoiichos,  and  the 
office  is  similar  to  that  at  present  exercised  at  the  courts  of 
Turkey  and  Persia  as  the  kisla?'  agha,  "high-chamberlain  of 
the  palace."  So  much  confidence  was  necessarily  rejDosed  in 
these  domestic  officers,  tliat  many  affairs  of  the  utmost  im- 
portance  and  delicacy  were  intrusted  to  their  care.  Thus 
the  children  of  tlie  royal  and  noble  families  of  Judea  were 
committed  to  the  care  of  Aspenaz.  The  word  1SD,  sepher, 
"  book,"  in  which  lie  was  to  instruct  them,  must  be  extended 
to  all  the  literature  of  the  Chaldees.  (Ecolampadius  treats 
it  as  including  rhetoric,  eloquence,  and  all  those  elevating 
pursuits  which  cultivate  the  mind  and  refine  the  manners. 
He  then  proceeds  to  treat  the  narrative  as  an  allegory  ;  the 
"  prince  of  Babel,  or,  of  the  world,"  represents  Satan  ;  Daniel 
and  his  companions,  the  elect  members  of  Christ.  The  family 
of  David  is  supposed  to  imply  this  spiritual  household  of 
God,  and  the  word  CDH^lS,  pharth-mim,  nobles,  is  pressed 
into  this  service  by  a  preference  for  the  rendering  of  Saadias, 
"  perfect  fruit."  The  eunuch  is  said  to  typify  those  spiritual 
flatterers  who  entice  the  children  of  God  by  flatteries  and 
allurements  to  sin,  and  by  substituting  worldly  sophistry  for 
true  wisdom,  draw  souls  from  Christ.     Although  such  re- 


NAMES  OF  THE  THREE  CHILDREN.  415 

flections  are  very  profitable,  yet  Calvin  lias  shewn  his 
matured  judgment  by  excluding  all  fanciful  allegory  from 
his  comments.  (Ecolampadius  supposes  the  king  to  be 
liberal  and  benevolent  in  ordering  the  captives  to  be  fed 
from  his  table,  and  prudent  in  proposing  this  indulgence  as 
a  reward  for  their  diligence  in  study.  Here  also  tlie  king's 
character  is  allegorized  ;  he  becomes  a  model  of  Satan  en- 
ticing God's  elect,  and  offering  them  to  partake  of  his  own 
dainties,  that  he  may  win  them  more  blandly  to  himself. 

In  commenting,  too,  on  the  change  of  names,  (Ecolam- 
padius  gives  the  usual  meaning  to  the  Hebrew  words,  but 
observes,  how  the  name  of  God  was  omitted  from  them  all, 
and  tlie  worthiness  attributed  to  the  creature.  Tliis,  he 
thinks,  to  have  been  the  eunuch's  intention,  while  he  points 
to  the  change  as  an  instance  of  the  contrast  between  human 
and  divine  wisdom.  The  conduct  of  Daniel  may  be  illus- 
trated by  the  practice  of  the  early  Christians,  against  whom 
it  was  objected  by  Csecilius,  that  they  abhorred  meats  offered 
to  idols  when  commanded  to  partake  of  them.^  Willei  has 
discussed  the  questions — "  Whether  Daniel  and  the  rest 
learned  the  curious  arts  of  the  Chaldeans?"  and,  "Whether 
it  be  lawful  to  use  the  arts  and  inventions  of  the  heathen?" 
by  collecting  various  opinions  and  summing  them  up  with 
practical  wisdom.^ 


II.  THE  NAMES  OF  THE  THREE  CHILDREN. 

It  is  the  well-known  custom  of  the  East  to  chan2:e  the 
names  of  persons  on  their  admission  to  public  office  or  to 
families  of  distinction.  The  change  here  recorded  most  pro- 
bably arose  from  a  desire  to  draw  these  young  Jews  away 
from  all  the  associations  of  home,  and  to  naturalize  them  as 
much  as  possible  among  their  new  associates.  TIananiah  is 
supposed  to  come  from  pPl,  chanan,  to  be  gracious,  and 
n\  yah,  Jehovah,  meaning  "favoured  of  God."  Mishael  from 
K^\  ish,  he  is,  and  7X,  el,  God,  meaning  "  the  powerful  one 

*  Apud  Mrnuc.  Fel.,  lib.  viii.     Av)iob. 

*  Qucest.  38,  39,  p.  28.     Edit.  Cam.,  IGIO. 


416  DISSERTATIONS. 

of  God."  Azariah  from  ^T^,  gnezer,  help,  and  n^  yah, 
Jehovah  :  "the  help  of  Jehovah."  A  variety  of  conjectures 
have  been  hazarded  concerning  the  Chaldee  equivalents. 
Shadrach  is  probably  from  X*l2J^,  sheda,  to  inspire,  and 
^1,  rak,  king,  being  a  Babylonian  name  for  the  sun  ;  others 
connect  it  with  an  evil  deity.  Meshach  retains  a.  portion  of 
its  Hebrew  form,  and  substitutes  '^^,  shak,  for  /J*?,  el,  that 
is,  the  female  deity  Schaca,  which  answers  to  the  Venus  of 
the  Greeks.  1^J"1l2y,  gnebed-nego,  is  the  Chaldaic  phrase 
for  "  servant  of  Nebo,"  one  of  their  deities,  or  perhaps,  ser- 
vant of  burning  fire.  The  deity  Nebo  furnished  names  to 
many  chiefs  and  sovereigns  among  the  Assyrians  and  Chal- 
dees,  and  modern  researches  and  discoveries  have  enabled 
us  to  trace  similar  derivations  with  great  accuracy.  Com- 
pounds of  Pul  were  used  in  a  similar  way :  thus  Tiglath- 
Pileser  is  Tiglath-Pul-Asser ;  and  Nabo-Pul-Asser  is  inter- 
preted as  Nabo,  son  of  Pul,  lord  of  Assyria. 

The  name  of  Daniel  was  also  changed.  The  word  is  de- 
rived from  jn,  dun,  to  judge,  and  'pj^,  el,  God,  meaning  "a 
divine  judge ;"  while  his  nevv  name  relates  to  the  idol  Bel, 
meaning  "  keeper  of  the  treasures  of  Bel." 


.III.  THE  PULSE. 
Chap.  i.  12. 

Calvin's  view  of  this  verse  is  rather  peculiar,  and  espe- 
cially his  comment  on  Deut.  viii.  3  ;  on  verse  14,  p.  106.  The 
word  "pulse,"  CyiTH,  hazerognim,  signifies  the  same  as  the 
Latin  legumen,  and  may  perhaps  be  extended  to  the  cerealia 
as  well.  Vegetable  diet  generally  is  intended.  The  food 
provided  from  the  royal  table  was  probably  too  stimulating, 
and  the  habitual  temperance  of  Daniel  and  his  companions 
is  here  pointed  out  as  conducing  remarkably  to  their  bodily 
health  and  appearance.  Thus,  while  conscience  refused  to 
be  "polluted,"  obedience  to  the  laws  of  our  physical  nature 
produces  a  corresponding  physical  benefit.  Wintle  very 
appositely  quotes  Virgil,  Georg.  i.  73,  74,  to  illustrate  the 
kind  of  food  intended. 


dissertation  Sixtij. 

COEESH— WAS   HE    CYRUS  THE    GREAT? 

Chap.  i.  21. 

The  last  verse  of  this  chapter  is  connected  with  an  inter- 
esting inquiry,  viz.,  Was  the  Coresh  here  mentioned  Cyrus 
THE  Great,  or  any  other  Cyrus  ?     The  noble  author  of  "  The 
Times  of  Daniel"  has  thrown  much  "life"  into  the  subject 
by  his  elaborate  defence  of  a  theory  which  we  now  proceed 
to  state  and  discuss.     Cyrus  the  Great  he  thinks  identical 
with  Nebuchadnezzar  the  First,  and  Cambyses  with  his  son 
Nebuchadnezzar  the   Second ;   the  exploits  of  the  hero  of 
Herodotus  and  Xenophon  are  attributed  to  the  former,  while 
Coresh  becomes  but  a  minor  character,  contemporary  with 
Darius  the  Mede,  after  whom  he  is  said  to  reign,  and  before 
Darius  the  son  of  Ahasuerus.     This  view  also  brings  the 
story  of  Esther  within  the  period  of  the  captivity  of  Babylon. 
It  has  always  been  a  subject  of  great  difficulty  with  com- 
mentators on  Daniel,  to  reconcile  the  scriptural  narrative 
with  those  of  both  Herodotus  and  Xenophon,     The  majority 
finding  this  impossible,  have  decided  in  favour  of  one  or  the 
other  of  these   historians;    and    the   best    modern   writers 
usually  prefer  Herodotus.     Lowth,  in  his  Notes  on  Isaiah, 
says,  "  the  Cyrus  of  Herodotus  was  a  very  different  character 
from  that  of  the  Cyrus  of  the  Scriptures  and  Xenophon ;" 
and  Archbishop  Seeker  has   taken  great  pains  to   compare 
all  the  profane  historians  with  Scripture,  and  shews  that  the 
weight  of  the  argument  lies  against  the  truth  of  the  Cyro- 
psedia.    Whether  Cyrus  was  the  grandson  of  Astyagcs  or  not, 
many  believe  with  Ctesias  that  he  overcame  him  in  battle, 
and  founded  the  Persian  empire  upon  the  ruins  of  the  Me- 
VOL.  I.  2d 


418  DISSERTATIONS. 

dian  dynasty.  It  is  scarcely  possible  that  it  should  be  left 
for  this  nineteenth  century  to  discover  the  identity  between 
a  first  Nebuchadnezzar  and  this  conqueror  of  tlie  East  ;  and 
while  the  clearing  up  of  every  historical  discrepancy  is  im- 
possible, yet  it  is  desirable  to  reconcile  the  occurrences  which 
are  related  by  both  Herodotus  and  Xenophon.  The  son  of 
Cambyses  the  Persian,  and  of  Mandane  the  daughter  of 
Astyages  king  of  the  Medes,  is  said  to  have  conquered 
Creesus  king  of  Lydia,  enlarged  the  Pei'sian  empire,  subdued 
Babylon  and  the  remnant  of  the  Assyrian  power,  and  placed 
his  uncle  Cyaxares  over  the  united  territories  of  Media  and 
Babylon.  After  the  death  of  this  relative,  he  reigned  over 
Asia,  from  India  to  Ethiopia,  a  territory  consisting  of  127 
provinces.  The  manner  of  his  death  is  uncertain,  all  the 
historians  differ  in  their  accounts,  but  the  place  of  his  burial 
is  allowed  to  be  Pasargadre,  as  Pliny  has  recorded  in  his 
Natural  History,  This  tomb  was  visited  by  Alexander  the 
Great,  and  has  lately  been  noticed  and  described  by  European 
travellers.  The  plains  of  Murghab  are  watered  by  a  river 
which  bears  the  name  of  Kur,  and  is  thought  to  be  identical 
with  the  Greek  Cyrus.  A  structure  in  a  ruinous  state  has 
been  found  there,  apparently  of  the  same  date  as  the  re- 
mains at  Persepolis,  bearing  cuneiform  inscriptions  Avhich 
are  now  legible.  The  legend  upon  one  of  the  pilasters  has 
been  interpreted,  "lam  Cyrus  the  Achsemenian;"  and  no 
doubt  is  entertained  by  the  learned  that  this  monument 
once  contained  the  remains  of  the  founder  of  the  Persian 
monarchy.  A  single  block  of  marble  was  discovered  by  Sir 
R.  K.  Porter,  on  which  he  discovered  a  beautiful  sculpture 
in  bas-relief,  consisting  of  the  figure  of  a  man,  from  whose 
shoulders  issue  four  large  wings,  rising  above  the  head  and 
extending  to  the  feet.^  The  whole  value  of  such  an  inscrip> 
tion  to  the  reader  of  Daniel  is  the  legend  above  the  figure, 
in  the  arrow-headed  character,  determining  the  spot  as  the 
tomb  of  Cyrus  the  Great.  It  shews,  at  the  least,  that  he 
cannot  be  identified  with  Nebuchadnezzar. 

The   manner  in    which   the   author   of  "  The   Times  of 

'  An  engraving  of  this  statue  is  given  in  Vaux's  Nineveh  and  Persepolis, 
p.  322. 


CORESH — "WAS  HE  CYRUS  THE  GREAT  ?         419 

Daniel"  has  commented  on  the  prophecies  relating-  to  the 
overthrow  of  Babylon,  is  worthy  of  notice  here.  Isaiah  xlv. 
14,  is  referred  by  Dr.  Keith  to  Cyrus,  and  objection  is  made 
to  the  supposed  fulfilment  in  the  person  of  Cyrus,  (p.  293.) 
Keith  is  said  to  apply  to  Cyrus  the  primary  historical  ful- 
filment of  all  the  prophecies  relating  to  the  overthrow  of 
Babylon,  and  the  justness  of  this  inference  is  doubted. 
Isaiah  xiii.-xiv.  27,  is  one  of  the  passages  where  the  asserted 
allusion  to  Cyrus  is  questioned,  since  it  relates  to  a  period 
in  whiclr  the  power  of  Assyria  was  in  existence.  The 
Assyrian  is  supposed  to  be  Sennacherib,  to  whose  predecessor 
both  Babylon  and  Media  were  subject.  "The  Chaldeans, 
mentioned  in  Isaiah  xiii.  19,  I  have  already  explained  to 
have  been  a  colony  of  astronomers,  planted  in  Babylon  by 
the  Assyrian  kings  to  carry  on  their  astronomical  observa- 
tions, in  which  science  they  excelled."  (P.  299,  note.)  Again, 
Isaiah  xxi.  2,  "  Go  up,  0  Elam  ;  besiege,  0  Media,"  is 
applied  by  Dr.  Keith  to  Cyrus,  to  which  the  noble  author 
objects,  as  well  as  to  the  supposition  "  that  the  overthrow  of 
Belshazzar  during  his  drunken  revelry  was  predicted  in 
Scripture,  and  that  the  minute  fulfilment  Dy  Cyrus  is  re- 
corded by  Xenophon."  "  The  feast  of  Belshazzar,"  it  is  added, 
"  does  not  appear  to  correspond  with  the  festival  described 
by  Xenophon,  which  was  apparently  periodical,  and  which, 
not  a  portion  of  the  nobles,  but  all  the  Babylonians,  observed 
by  drunkenness  and  revelry  during  the  whole  night."  "It 
also  agrees  with  the  mode  in  which  Zopyrus  got  possession 
of  Babylon."  Calvin  seems  to  give  it  this  turn,  "  A  treach- 
erous one  shall  find  treachery,"  &c.  (P.  301.)  Further  com- 
ments are  then  made  upon  Isaiah  xliv.  and  xlv.,  and  on 
Jeremiah  1.  and  li.,  evading  the  force  of  their  application  to 
Cyrus,  and  combating  with  some  degree  of  success  the  asser- 
tions of  Keith  ;  for  the  noble  author,  who  is  earnest  in  pulling 
down,  is  ingenious  in  building  up.  "  From  this  short  exam- 
ination, it  appears  that  the  prophecy  of  Jeremiah  (1.  and  li.) 
corresponds  with  the  capture  of  Babylon  by  Darius  the  Mede 
of  Scripture,  and  by  Darius  Hystaspes,  according  to  Hero- 
dotus." (P.  306.)  Some  writers  have  supposed  Cyrus  to  be 
identical  with  this  Darius  the  Mede  ;  and  Archbishop  Seeker 


420  DISSERTATIONS. 

acknowledges  some  ground  for  sucli  a  conjecture.  "  The 
first  year  of  Darius  the  Mede  is  by  the  LXX.  translated  the 
first  year  of  Cyrus/'^  and  the  Canon  of  Ptolemy  favours  the 
identity.  "  Now  all  agree,  as  far  as  I  have  seen,"  says  Wintle, 
"  that  the  j'ear  of  the  expiration  of  the  captivity,  or  the  year 
that  Cyrus  issued  his  decree  in  favour  of  the  Jews,  was  the 
year  212  of  the  era  of  Nabonassar,  or  536  a.  c.  ;  and  there  is 
no  doubt  but  Darius  the  Mede,  whoever  he  was,  reigned,  ac- 
cording to  Daniel,  from  the  capture  of  Babylon,  till  this  same 
first  year  of  Cyrus,  or  till  the  commencement  of  the  reign 
alioted  by  Scripture  to  Cyrus  the  Persian."  "The  Canon 
certainly  allots  nine  years'  reign  to  Cyrus  over  Babylon,  of 
which  space  the  two  former  years  are  usually  allowed  to 
coincide  with  the  reign  of  Cyaxares  or  Darius  the  Mede,  by 
the  advocates  of  Xenophon."  (Prelim.  Diss.,  p.  xxvii.) 
Herodotus,  Xenophon,  and  Ctesias  all  agree  in  the  original 
superiority  of  the  Medes,  till  the  victories  of  Cyrus  turned 
the  scale,  and  gave  rise  to  the  Persian  dynasty.  At  the  fall 
of  Babylon,  and  during  the  life  of  Darius,  the  Medes  are 
mentioned  by  Daniel  as  superior,  but  at  the  accession  of 
Cyrus  this  order  is  reversed,  and  Ezra,  Nehemiah,  and  Esther, 
all  assign  the  foremost  place  to  the  Persians. 

The  life  of  Daniel,  Rosenmliller  reminds  us,  was  prolonged 
beyond  the  first  year  of  king  \^'T\'2,  Coresh,  for  the  tenth 
chapter  informs  us  of  his  vision  in  the  third  year  of  that 
monarch's  reign.  He  explains  the  apparent  contradiction, 
by  saying  that  it  was  enough  for  Daniel  to  live,  or  to  the 
liberation  of  the  Jews  in  the  first  year  of  the  reign  of  Coresh ; 
that  was  the  crowning  event  of  his  prolonged  existence. 
The  conjectures  of  Bertholdt  and  Aben-Ezra  are  mentioned, 
only  to  be  disposed  of  by  a  few  words  of  censure.  An  in- 
genious conjecture  of  a  French  critic  is  found  in  the  Encycl. 
Theol,  Liv.  xxvii.  The  objection  of  Bleek,  Ewald,  Winer, 
and  De  Wette,  are  ably  treated  at  length  by  Hengstenherg, 
and  really  meet  with  more  serious  attention  than  they  de- 
serve. It  is  a  useless  waste  of  precious  time  to  enter  minutely 
into  every  "phantasy"  of  the  restless  neology  of  Germany, 
while  the  chronology  of  Daniel's  life  will  form  the  subject  of 
'  Wintle  s  TransL, prelim,  D/ss.,  p.  xxviii. 


CORESII — WAS  HE  CYRUS  THE  GREAT  ?  421 

a  subsequent  Dissertation.  As  some  Neologians  dwell  much 
on  the  historian  Ctesias,  and  lest  the  unlearned  reader  should 
be  misled  b}"^  their  confident  assertions,  we  may  here  state 
that  we  have  only  an  epitome  of  his  work  preserved  by  the 
patriarch  Photius.  Bahr  states  that  he  lived  about  400  b.  c, 
in  the  reign  of  Darius  Nothus,  being  a  Greek  physician  who 
remained  seventeen  years  at  the  Persian  court.  Diodorus 
informs  us  that  he  obtained  his  information  from  the  royal 
archives,  but  there  are  so  many  anachronisms  and  errors  of 
various  Icinds,  that  his  statements  cannot  be  safely  followed 
as  if  historically  correct.  Ctesias,  for  instance,  denies  all  re- 
lationship between  Cyrus  and  Astyages.  According  to  him, 
he  defeated  Astyages,  invested  his  daughter  Amytis  with 
the  honours  of  a  queen,  and  afterwards  married  her.  F.  W. 
Newman,  indeed,  prefers  this  narrative  to  that  of  both  Hero- 
dotus and  XenoiDhon,  and  thereby  renders  their  testimony 
to  the  scriptural  record  uncertain  and  valueless.  He  also 
treats  "  the  few  facts"  in  regard  to  the  Persian  wars,  "which 
the  epitomator  has  extracted  as  differing  from  Herodotus," 
as  carrying  with  them  "high  probability."  The  closing 
scene  of  his  career,  as  depicted  in  the  narrative  of  Ctesias,  is 
pronounced  "  beyond  comparison  more  credible"  than  that 
of  Herodotus.  This  great  conqueror  died  the  third  day  after 
his  wound  in  a  battle  with  "  the  Derbices,"  and  was  buried 
in  that  monument  at  Pasargadi"©,  which  the  Macedonians 
broke  open  two  centuries  afterwards,  {Strabo,  lib.  xv,  §  3  ; 
Arrian,  lib.  vi.  §  29,)  and  which  has  lately  been  explored 
and  described  by  Morier  and  Sir  R.  K.  Porter.^ 

Notwithstanding  the  hypothesis  which  has  lately  found 
favour  with  the  modern  writers  whose  works  we  have 
quoted,  we  feel  that  the  views  of  the  older  critics  are  prefer- 
able ;  and,  on  the  whole,  Calvin's  exposition  can  only  be 
improved  upon  in  minor  details.  The  authorities  enumer- 
ated by  Archbishop  Seeker,  as  given  by  Wintle  in  his  preface, 
p.  xviii.  and  following,  are  worthy  of  attentive  jierusal ;  and 
we  must  refer  again  to  Hengstenherg's  able  replies  to  a  variety 
of  objections  which  we  are  unable  to  notice.  See  chap.  vi. 
p.  102  and  following,  Edit.  Ed. 

'  See  Kitto's  Bill.  Cyc,  art  Cyr.,and  Vaux's  Nineveh,  p.  316. 


liissertatiott  Seb^nti^. 

THE    KING'S   DEEAM. 
Chap.  ii.  1. 

Its  Date. — Tlie  assertion  of  the  first  verse  lias  created  some 
difficulty,  ill  consequence  of  its  not  allowing  time  enough 
for  the  Jewish  youth  to  become  a  man.  Jerome  attempts 
to  solve  it  by  supposing  the  point  of  departure  to  be  not  his 
reign  over  Judea,  but  of  his  dominion  over  other  nations,  as 
the  Assyrians  and  Egyptians.  He  seems  justified  in  this 
view  by  the  words  of  Josephus,  {Antiq.,  lib.  x.  ch.  10.  §  3,) 
who  distinctly  refers  the  dream  to  the  second  year  "  after 
the  laying  waste  of  Egypt.'"  Rosenmilller  objects  to  this 
explanation,  and  to  that  of  G,  B.  Midiaelis,  and  adojDts  tliat 
of  Saadias,  who  supposes  the  dream  to  have  happened  in 
the  second  year,  but  not  to  be  interpreted  till  the  conclusion 
of  the  third. 

Its  Origin. — Nothing  is  more  difiicult  to  reduce  to  philo- 
sophic laws  than  the  theory  of  dreams  and  their  interj)reta- 
tion.  The  researches  of  physical  science  have  thrown  more 
light  on  the  subject  than  all  the  guesses  of  ancient  or  modern 
divines.  Jerome,  for  instance,  thought  that  in  this  case, 
"  the  shadow  of  the  dream  remained,"  a  sort  of  breath  (aura) 
and  trace  remaining  in  the  mind  of  the  king.  It  is  of  no 
use  whatever  to  seek  for  much  light  on  these  subjects  in  the 
works  of  the  ancients,  whether  Fathers  or  Reformers  ;  they 
are  constantly  displaying  their  ignorance  whenever  they 
treat  of  subjects  within  the  domain  of  psychological  science. 


THE  king's  dream.  423 

The  physician  has  now  hecome  a  far  safer  guide  than  the 
divine.  Although  Nebucliadnezzar's  dream  was  supernatural 
in  its  origin,  yet  it  seems  like  ordinary  ones  in  its  departing 
from  the  sleeper  while  he  is  completely  unconscious  of  its 
subject. 

Physical  researches  have  proved  the  truth  of  Calvin's 
assertion  on  verse  third,  that  "  Scientia  est  generalis  et  per- 
petua."  Explanations  have  happily  passed  away  from  the 
tlieologian  and  the  metaphysician  to  the  physician  and  the 
chemist.  -  The  brain  is  now  admitted  to  be  the  organ  through 
which  the  mind  acts  during  both  the  activity  and  the  repose 
of  the  body,  and  dreams  are  now  known  to  depend  upon 
physical  causes  acting  through  the  nerves  upon  the  brain. 
Tlielate  researches  of  the  celebrated  chemist  Baron  Reichen- 
bacli  seem  to  have  led  us  one  step  nearer  to  the  true  ex- 
planation of  these  singular  phenomena ;  the  discovery  of 
odyle,  a  new  imponderable  agent,  like  caloric  and  elec- 
tricity, has  enabled  the  modern  philosopher  to  trace  some 
of  the  laws  of  natural  and  artificial  sleep.  The  existence 
of  odyle  in  magnets,  crystals,  and  the  animal  frame,  and  its 
intimate  connection  with  lucidity,  and  impressions  conveyed 
to  the  sensorium  during  magnetic  sleep,  seems  now  to  be 
received  by  the  best  psychologists  ;  their  experiments  will, 
doubtless,  lead  to  our  ascertaining  the  laws  which  regulate 
dreaming  ;  and  if  the  results  said  to  be  obtained  by  Mr. 
Lewis,  Major  Buckley,  and  Dr.  William  Gregory  of  Edinburgh, 
are  ultimately  admitted  as  facts  by  the  scientific  world,  a 
new  method  of  explaining  the  operations  of  the  mind  in 
sleep  will  be  completely  established. — See  the  "  Letters" 
published  by  the  Professor  of  Chemistry  in  the  University 
of  Edinburgh,  1  vol.  12mo.     1851. 

This  contrast  between  the  ancient  and  modern  methods  of 
explanation  is  strikingly  exemplified  by  Calvin's  reference 
to  the  Daimones  on  page  119,  which  requires  some  elucida- 
tion to  render  it  intelligible  to  the  general  reader. 

The  philosophers  of  Greece  held  various  theories  concern- 
ing them,  among  Avhich  that  recorded  by  Plato  in  the 
Phsedrus  is  the  most  singvilar.  He  commences  by  asserting 
the  immortality  of  the  soul,  and  its  essential  existence  from 


424  DISSERTATIONS. 

all  eternity.  The  explanation  of  tins  idea,  as  it  really  is,  he 
treats  as  divine,  but  its  similitude  as  human  and  readily 
comprehended.  The  simile  is  remarkable.  The  deities  have 
all  a  chariot  and  horses,  which  are  perfect,  but  ours  have 
two  horses,  each  of  contrary  dispositions.  A  wliole  arma- 
ment of  these  winged  spirits  are  led  on  under  the  concave 
of  heaven,  Jupiter  himself  leading  the  armament  of  gods 
and  daimones.  In  attempting  to  ascend,  the  perfect  horses 
of  the  deities  succeed  in  reaching  the  convex  surface,  which 
no  poet  ever  has  described  or  will  describe  worthily  ;  but 
some  charioteers  fail  in  their  efforts,  because  one  of  their 
horses  is  depraved,  and  ever  tends  downwards  towards  the 
eartli.  In  consequence  of  this  depravity,  the  utmost  con- 
fusion occurs — the  daimones  loose  their  wings  and  fall  to 
eartli,  and  become  human  souls.  But  the  various  ranks 
which  arise  from  them  deserve  especial  notice.  Those  who 
have  beheld  most  of  the  glories  beyond  the  heavenly  concave 
become  philosophers,  and  the  next  to  them  kings  and  war- 
riors. Seven  other  classes  of  men  spring  up  in  the  follow- 
ing order : — politicians,  physicians,  prophets,  poets,  farmers, 
sophists,  and  tyrants.  After  ten  thousand  years,  the  soul 
may  recover  its  wings,  and  be  judged — some  in  heaven  and 
others  in  courts  of  justice  under  the  earth,  while  some  pass 
into  beasts  and  then  return  again  to  bodies  of  men.  This 
notion  of  the  origin  of  the  soul  from  the  daimones  is  a  very 
singular  one,  and  heljis  us  to  understand  the  double  sense  of 
the  M'ord,  like  that  of  angels  among  us,  both  good  and  bad. 
Though  it  is  not  difficult  to  perceive  its  connection  with 
dreaming,  as  the  medium  of  intercourse  between  the  souls 
of  men  and  the  disembodied  spirits,  yet  such  conjectures 
tlirow  no  light  whatever  upon  the  king's  dream  before  us. 

Tlie  passages  alluded  to  by  Calvin  from  Cicero  are  found 
in  the  First  and  Second  Books  De  Divinatione.  They  consist 
of  extracts  from  Ennius,  and  relate  the  fabled  dreams  of 
Priam,  Tarquinius  Superbus,  and  the  mother  of  Phalaris,  as 
well  as  that  remarkable  one  which  the  magi  are  said  to  have 
interpreted  for  Cyrus.  In  the  Second  Book,  Cicero  argues 
wisely  and  strenuously  against  the  divine  origin  of  dreams. 
To  pay  the  slightest  attention  to  them  he  deems  the  mark 


THE  king's  dream,  425 

of  a  weak,  superstitious,  and  drivelling  mind.  He  inveighs 
strongly  against  the  j^retence  to  interpret  them,  which  had 
become  a  comjDlete  traffic,  and  displayed  the  imposture  which 
always  flourishes  wherever  there  are  dupes  to  feed  it.  He 
combats  the  views  of  Aristotle,  which  Calvin  quotes,  and 
supplies  much  material  for  discussion  though  but  little  illus- 
tration of  our  subject.  The  passages  above  referred  to  Avill  be 
found  quoted  and  exjjlained  in  Colquhouns  History  of  Magic, 
vol.  i.  p.  203,  while  some  useful  observations  on  sleep  and 
dreams  occur  in  p.  60  and  following. 


dissertation  ^iqijiff. 

THE  IMAGE  AND  TTS  INTEEPRETATION. 
Chap.  ii.  38. 

"  Thou  art  this  head  of  gold."  A  question  has  arisen 
whether  this  expression  relates  to  Nebuchadnezzar  perso- 
nally, or  to  his  empire  and  dynasty  continued  to  his  grand- 
son. The  principle  is  an  important  one,  although  history 
has  already  removed  all  difficulty  as  to  the  facts.  C.  B. 
Michaelis,  Willet,  Wells,  and  others,  consider  the  monarch  as 
the  representative  of  his  empire,  not  only  during  his  life  but 
until  its  overthrow.  In  the  quaint  language  of  Willet,  "  In 
this  short  sentence,  thou  art  the  head  of  gold,  there  are  as 
many  figures  as  words."  Thou,  that  is,  thy  kingdom  ;  art, 
meaning  signifiest  or  representest ;  head,  means  "  the  anti- 
quity and  priority  of  that  kingdom,  and  the  knowledge  and 
wisdom  of  that  nation  ;"  gold,  "  betokeneth  their  riches, 
prosperity,  and  flourishing  estate.''  Compare  also  Is!  xiv.  4, 
and  Jer.  li.  7,  Avhere  the  epithet  golden  alludes  to  the  ma- 
jesty and  wealth  of  the  city.  Wintle  interprets  the  golden 
head  as  representing  the  duration  of  the  empire  of  Babylon 
from  Ninus  to  Belshazzar,  a  period  of  700  years  ;  but  this 
is  objectionable,  since  the  father  of  Nebuchadnezzar  was  of 
a  different  race  from  the  early  sovereigns  of  Babylon,  and 
the  vision  becomes  far  more  emphatic,  by  being  limited  to 
Nebuchadnezzar  and  his  immediate  successors.  (Ecolampa- 
dius  limits  the  period  to  his  own  times,  and  gives  an  inge- 
nious reason  for  the  head  being  of  gold.  He  quotes  the 
authorities  for  the  extensive   dominion   of  this  king,  viz., 


THE  IMAGE  AND  ITS  INTERPRETATION.  427 

Berosus  known  to  us  througli  Joseplms,  and  Megasthenes 
tlirougli  Eusebius,  as  well  as  Orosius,  who  extend  his  sway 
over  Syria,  Armenia,  Phoenicia,  Arabia,  Lybia,  and  even 
Spain  ;  but  this  commentator  is  not  satisj3ed  with  this  allu- 
sion. He  explains  it  of  the  justness  of  his  administration. 
His  earlier  years  were  more  righteous  than  his  later,  and 
though  many  faults  may  be  detected  in  him,  yet  he  was  less 
open  to  the  charge  of  injustice  than  the  Persians  and  Grreeks 
who  succeeded  him. 

Ver.  89.  The  Second  Kingdom  is  the  Medo-Persian,  de- 
noted according  to  Josephus  by  the  two  arms.  Wintle  very 
appositely  quotes  Claudian — 

Medus  ademit 
Assyrio,  Medoque  tulit  moderamina  Perses.' 

The  Vulgate  here  introduces  the  adjective  "  silver,"  adopt- 
ing it  from  ver.  32,  not  as  a  translation,  but,  according  to" 
Rosenmuller,  as  a  modus  interpretainenti. 

T.he  Third  Kingdom  is  that  of  the  Greeks,  but  the  Fourth 
is  variously  interpreted.  It  relates  to  either  the  successors 
of  Alexander  or  to  the  Romans.  The  majority  of  the  older 
commentators  agreed  with  Calvin  in  thinking  it  to  mean 
the  Roman  empire,  viz.,  (Ecolampadius,  Bullinger,  Mehmc- 
thon  and  Osiander,  while  Grotius  and  Rosenmuller,  and 
Cosmas,  the  Indian  traveller  whom  we  have  previously  re- 
ferred to  as  known  to  us  through  Montfaucon,  advocate  its 
reference  to  the  Seleucidse  and  Lagidae.  Poole's  Synopsis  will 
furnish  the  reader  with  long  lists  of  varying  opinions,  each 
fortified  by  its  own  reasons,  and  Willet  has  carefully  collected 
and  arranged  the  arguments  on  both  sides.  Tlie  divines  of 
Germany  have  added  their  conjectures  to  those  which  have 
preceded  them.  Kuinoel  in  his  theological  commentaries 
has  preserved  the  view  of  Velthusen^  and  others  ;  while  the 
absurdities  which  some  of  them  propose  may  be  understood 
from  the  opinion  of  Harenherg,  who  thinks  the  stone  which 

1  //.  Consul.,  Lib.  de  Stil.,  163,  164. 

'■^  Animad.  in  Dan.,  ii.  27-45.  Hdmstad.,  1783,  preserved  by  Kuinoel, 
vol,  V.  p.  361,  and  following. 


428  DISSERTATIONS. 

destroyed  the  image  to  be  tlie  sons  and  grandsons  of  Nebu- 
chadnezzar, and  Doederlein  in  his  notes  to  Grotius,  and 
Scharfenherg  in  his  "  Observations  on  Daniel,"  approve  the 
foolish  conjecture. 

A  third  view,  very  different  from  those  which  preceded  it, 
has  been  ably  stated  and  laboriously  defended.  Dr.  Todd 
of  Dublin,  in  his  valuable  "  Lectures  on  A  ntichrist,"  considers 
the  fourth  empire  as  yet  to  come.  The  kingdoms  of  Nebu- 
chadnezzar, Darius,  and  Cyrus,  are  said  to  be  signified  by 
the  golden  head,  that  of  Alexander  by  the  silver  breast  arid 
arms,  the  Roman  by  the  brass,  while  the  iron  prefigures  the 
cruel  and  resistless  sway  of  Antichrist,  which  shall  not  be 
overthrown  till  the  second  advent  of  Messiah.  We  shall 
have  future  opportunities  for  discussing  this  theory  more  at 
length  ;  it  has  necessarily  enlisted  him  in  the  ranks  of  the 
Futurists,  whom  Birks  has  confuted  at  length  in  his  "  First 
Elements  of  Sacred  Prophecy."  We  refer  the  student  to 
these  two  works,  each  excellent  of  its  kind,  while  we  defer 
the  discussion  of  this  most  interesting  question  till  we  treat 
the  chapters  contained  in  our  second  volume. 

In  descending  to  details,  the  arms  of  the  image  have  been 
treated  as  symbols  of  the  Medo-Persian  empire  ;  Theodoret 
considering  the  right  arm  to  represent  one,  and  the  left  the 
other.  Various  reasons  have  been  given  for  the  implied 
inferiority.  Willet  adopts  one  the  direct  contrary  of  Calvin  s. 
While  one  author  treats  the  inferiority  as  moral,  in  conse- 
quence of  a  general  corruption  of  manners,  Willet  thinks  the 
"  government  more  tolerable  and  equal  toward  the  people  of 
God."  Some  have  thought  the  silver  to  refer  to  remarkable 
wealth,  and  others  to  superior  wisdom  and  eloquence.  The 
belly  and  thighs  being  of  brass,  are  thought  to  prefigure  the 
intemperance,  and  yet  the  firmness  of  the  Grecian  powers. 
Alexander's  personal  debauchery  and  extravagance  is  said 
to  be  hinted  at.  The  brass  is  said  to  imply  his  warlike  dis- 
position and  his  invincible  spirit.  The  iron  is  thought  to 
be  peculiarly  characteristic  of  the  conquests  of  Rome  ;  the 
mingling  with  clay  signifies  "  the  division,  and  dissension  of 
the  kingdom,"  says  Willet ;  while  others  refer  it  to  the  mar- 
riages between  the  Roman  generals  and  the  barbarians,  or 


THE  IMAGE  AND  ITS  INTERPRETATION.  429 

generally  to  the  intermingling-  of  the  conquerors  of  the  world 
with  the  tribes  whom  they  subdued.  The  two  legs  are  said 
to  be  the  two  great  divisions  of  the  Roman  empire  after  the 
time  of  Constantino,  though  those  who  treat  them  as  belong- 
ing to  the  successors  of  Alexander,  think  they  mean  Egypt 
and  Syria.  The  mingling  with  the  seed  of  men  (ver.  43)  is 
interpreted  of  the  admission  of  the  subject  allies  to  the  free- 
dom of  the  state  (donati  civitate),  and  also  of  the  fusion  be- 
tween the  barbarians  and  the  Romans,  in  the  late  periods  of 
the  declining  empire.  Whether  the  toes  represent  individual 
kings  or  distinct  kingdoms,  has  been  discussed  by  Birks  in 
his  '^  Elements  of  Prophecy,"  pp.  124  and  130. 


THE  STONE  CUT  WITHOUT  HANDS. 
Chap,  ii.  45. 

The  stone  "cut  out  of  the  mountain"  is  generally  inter- 
preted of  the  kingdom  of  Messiah,  some  writers  applying  it 
to  his  first  Advent,  and  others  to  his  second.  If  the  fourth 
kingdom  be  the  Roman,  then  the  stone  was  cut  "without 
hands,"  either  at  tlie  birth  of  Christ,  or,  as  Calvin  wlieu 
answering  Abarbanel  prefers,  at  the  first  spread  of  the 
Gospel.  The  reason  why  a  "stone"  here  symbolizes  "  the 
kingdom  of  the  heavens,"  is  because  Christ  is  spoken  of  in 
Scripture  as  a  chief  corner-stone.  The  passages  in  the  Psalms, 
Isaiah,  and  Matthew,  and  others,  are  too  familiar  to  the  reader 
to  require  quotation.  The  mountain  is  supposed  to  be,  either 
the  Virgin  Mary,  or  the  Jewish  people  ;  without  hands,  may 
allude  to  our  Saviour's  marvellous  birth,  or  to  his  spiritual 
independence  of  all  human  agency.  The  ancient  fathers,  as 
well  as  the  modern  reformers,  agree  in  this  allusion  to  Christ. 
■See  Justin  Martyr  Dial,  cum  Tryph.,  sec.  32  ;  Irenceus 
adv.  Hcer.,  ver.  21  ;  Tertullian,  De  Resur.,  p.  61  ;  Apolog., 
p.  869  ;  Cyprian  adv.  Jud.,  lib.  ii.  sec.  17  ;  Augustine  in 
Psalm  xcviii. 

The  question  of  the  greatest  interest  is,  whether  this  pro- 
phecy has  been  fulfilled  at  the  first  Advent,  or  is  yet  to  be 
accomplished  at  the  second.  Willet  has  taken  Calvin  to  task 
for  his  "insufficient"  answers  to  the  "  Rabbine  Barbanel," 
but  as  they  vary  only  on  minor  points,  it  is  not  necessary  to 
quote  the  corrections  of  his  thoughtful  monitor. 

The  theory  of  Joseph  Mode,  the  great  advocate  of  the 
year-day  system,  may  be  noticed  here.  He  supposes  the 
stone  cut  out  at  the  first  Advent,  but  not  to  smite  the  image 
till  the  second.  This  involves  the  existence  of  the  Roman 
empire,  throughout  the  whole  Christian  dispensation — an 


THE  STONE  CUT  WITHOUT  HANDS.  431 

admission  that  Calvin  would  not  make,  and  should  not  be 
hastily  allowed.  Dr.  Todd  correctly  remarks,  "  it  assumes 
the  E-oman  empire  to  be  still  in  existence/'  and  it  further 
assumes  that  the  prophecies  revealed  to  Daniel  advance  be- 
yond the  first  Advent  of  Messiah.  Calvin  and  the  older 
commentators  treat  them  as  terminating  with  the  establish- 
ment of  the  Gospel  dispensation.  Tertullian,  indeed,  ap- 
plies this  passage  to  the  second  Advent,  but  Maldonatus 
considers  that  expositor  as  "insanus,"  who  thinks  the  Roman 
empire  to-  be  still  existing.  Yet  both  Bellarmine  and 
BiRKS  argue  for  its  present  continuance,  and  each  founds 
upon  it  liis  own  views  of  Scripture  prophecy. 

As  we  shall  have  other  opportunities  for  discussing  these 
questions  in  our  second  volume,  we  simply  state  that  Calvin 
and  our  chief  Reformers  considered  all  Daniel's  prophecies 
summed  up  and  satisfied  by  the  first  Advent  of  Christ.  As 
they  did  not  adopt  the  year-day  system,  they  treated  these 
predictions  as  pointing  the  Jews  to  the  coming  of  their  Mes- 
siah, and  as  depicting  the  various  kingdoms  and  sovereigns 
which  should  arise,  and  affect  by  their  progress  and  dissen- 
sions the  Holy  Land.  It  never  once  occurred  to  them  that 
the  Book  of  Daniel  relates  in  any  way  to  the  details  of  the 
history  of  modern  Europe,  and  of  either  the  Court  or  the 
Church  of  Rome. 

Another  view  hinted,  at,  but  disapproved  by  Bishop 
Newton,  is  that  the  third  empire  relates  solely  to  Alexander, 
the  fourth  to  his  successors  in  Syria  and  Egypt,  and  the 
stone  cut  without  hands  to  the  Roman  dominion.  But  with 
this  popular  writer  as  well  as  with  Joseph  Mode — the  received 
view  of  the  iron  portion  of  the  image  is  "  little  less  than  an 
article  of  faith/'^  The  stone  he  reminds  us  was  quite  differ- 
ent from  the  image,  so  the  kingdom  of  Christ  was  utterly 
distinct  from  the  j^rincipalities  of  this  world.  He  asserts 
that  its  smiting  power  was  displayed  at  the  first  Advent, 
and  is  continued  throughout  the  subsequent  history  of  the 
world.  But  as  Bishop  Newton  is  an  advocate  of  the  histo- 
rical system  of  interpreting  days  for  years,  which  Calvin 
did  not  uj^hold,  it  is  unnecessary  to  quote  him  further.  The 
'  Mede's  Works,  Book  iv.,  Ep.  vi.  p.  736. 


432  DISSERTATIONS. 

reader  will,  however,  derive  benefit  from  consulting  the 
authorities  which  he  has  brought  forward  in  rich  abun- 
dance.^ As  he  is  a  valuable  and  a  popular  expounder  of 
prophecy,  it  is  necessary  to  make  this  passing  allusion  to  so 
valuable  an  author  ;  while  the  reader  of  these  Lectures  must 
be  cautioned  against  adopting  any  views  of  prophecy  wliich 
are  inconsistent  with  the  great  principle  upon  which  the 
Almighty  deals  with  us,  in  our  new  covenant  through  Christ 
our  Lord. 

CEcoLAMPADius  in  his  comment  upon  verse  44,  treats  the 
kingdom  of  Christ  as  spiritual  and  eternal ;  like  other  earnest 
writers,  he  considers  the  troubles  of  his  own  days  as  pecu- 
liarly the  marks  of  Antichrist.  The  blasphemy  of  the  Ma- 
hometans, and  the  arrogance  of  the  "Cata-baptists,''  seem 
to  him  intolerable.  He  is  especially  vehement  against 
those  who  urge  the  necessity  of  a  second  baptism,  and  deny 
the  value  of  outward  ordinances,  as  the  ministry  and  the 
sacraments  ;  and  argues  for  the  permanence  of  external 
ceremonies  till  the  second  Advent  of  Christ. 

He  considers  verse  forty-five  to  relate  to  the  second  com- 
ing of  Christ  and  the  resurrection  of  mankind  to  judgment, 
but  does  not  condemn  the  opinion  of  Jerome  and  other 
"  fathers,"  who  refer  it  to  the  incarnation  of  our  Lord.  The 
mountain,  says  he,  is  Zion,  and  the  people  the  Jews,  and  by 
liis  crucifixion,  Christ  is  said  to  grow  into  a  mountain  and 
fill  the  earth.  Ho  quotes  Hippolytus  as  sanctioning  its 
reference  to  the  second  Advent ;  and  objects  to  the  views  of 
Irenseus,  Tertullian,  and  Lactantius,  who  as  Chiliasts  turned 
this  passage  to  their  purpose.  The  gross  ideas  of  some  Jews 
and  Christians,  respecting  a  thousand  years  of  carnal  enjoy- 
ment upon  earth,  are  wisely  reprobated,  and  some  very 
profitable  remarks  are  made  upon  the  spiritual  reign  of 
Christ  in  the  hearts  and  souls  of  liis  people.  CEcolampadius 
is  on  this  occasion  remarkably  practical  and  searching  in 
his  comment ;  he  is  not  so  critical  and  literal  as  Calvin,  but 
he  develops  more  of  the  deep  feelings  of  the  mature  Chris- 
tian than  any  other  Reformer  does  on  the  Old  Testament. 
*  See  Dissertation  xiii.     Edit.  Lond.  1832. 


liigscrtattott  ST^ntfj. 

THE  COLOSSUS  AT  DUEA. 
Chap.  iii.  1. 

Many  points  of  interest  are  connected  with  the  narrative 
of  this  chapter. 

a.  The  time  of  its  erection.  This  is  unknown  ;  various  con- 
jectures liave  been  offered,  but  not  the  slightest  histo- 
rical foundation  proved  for  any  of  them.  Theodoret 
and  Ghrysosiom  fix  upon  the  eighteenth  year  of  the 
king's  reign. 

/3.  The  object  of  its  erection.  It  was  probably  intended  to 
entrap  the  Jews  and  all  conscientious  worshippers  of 
Jehovah.     Calvin's  view  is  adopted  by  the  best  w'riters. 

«y.  In  whose  honour  was  it  erected  ?  Willet  agrees  Avitli 
Calvin  in  thinking  it  was  consecrated  to  some  deity,  as 
Bel,  the  chief  object  of  his  worship. 

Z.  The  place  of  its  erection  was  the  plain  called  by  Ptolemy, 
Deira,  between  Chaltopis  and  Cissia,  in  the  region  of 
Susan.^  The  editor  of  the  Chisian  Codex  derives  it 
from  the  Persian  word  dooran,  meaning  an  enclosure, 
thus  strengthening  the  view  of  Jerome,  that  it  was 
erected  in  an  enclosure  within  the  city. 

A  singular  feature  in  the  earliest  commentators  is  the 
mystical  application  of  such  subjects.  Chrysostom,,  for  in- 
stance, takes  it  to  denote  covetousness  ;^  and  Jerome,  (in 
loc.,)  false  doctrine  and  heresy ;  and  Irenceus,  the  pomp  and 
pride  of  the  world,  under  the  mastery  of  Satan.'^ 


'  Ptol.,  Geng.,  lib.  vi.  cap.  3. 
^  Horn.,  xviii.,  in  Ep.  ii.  ad  Cor. 
^  Adv.  liar.,  lib.  v. 
VOL.  I.  *  2  E 


434  DISSERTATIONS. 

The  disproportion  of  its  form  has  occasioned  some  differ- 
ence among  expositors.  Bertholdt,  as  usual,  is  full  of  fault- 
finding. "How  was  it  possible  for  it  to  stand  of  itself?" 
But  there  is  no  proof  that  the  statue  had  throughout  a 
human  form.  Columns  with  a  human  head  on  the  top  Avere 
often  erected  by  the  Asiatics  in  honour  of  their  deities. 
M miter  in  his  Religion  of  the  Babylonians,  (p.  59,)  treats  it 
as  similar  to  the  Amyclsean  Apollo,  a  simple  column,  to  which 
a  head  and  feet  were  added.  Gesenius,  too,  has  observed 
that  the  ruins  of  the  tower  of  Belus  are  imposing  only  from 
their  colossal  size,  and  not  from  their  proportions  ;  the  Baby- 
lonians preferred  everything  huge,  irregular,  and  grotesque. 
Idol-pillars  were  commonly  erected  by  the  Assyrians  in 
honour  of  their  deities.  If,  however,  we  strictly  limit  the 
word  tD7i»,  tzelem,  to  a  human  figure  complete  in  all  its 
parts,  we  may  still  vindicate  the  truth  of  Daniel  by  allowing 
for  a  pedestal  which  would  be  necessary.  The  proportion 
of  six  to  one  is  correct  for  a  human  figure ;  hence  with  a 
pedestal,  ten  to  one  by  no  means  violates  the  principles  of 
art.  Of  the  difficulty  of  raising  it  we  are  no  judges.  The 
able  remarks  of  Heeren  are  exactly  suited  to  the  occasion, — 
"  The  circle  of  our  experience  is  too  limited  for  us  to  assign 
at  once  the  scale  of  what  is  possible  in  other  lands,  in  a  dif- 
ferent clime,  and  under  other  circumstances.  Do  not  the 
Egyptian  pyramids,  the  Chinese  wall,  and  the  rock  temple 
at  Elephanta,  stand,  as  it  were,  in  mockery  of  our  criticism, 
which  presumes  to  define  the  limits  of  the  united  power  of 
whole  nations  V'^ 

The  material  of  the  Colossus  is  worthy  of  notice.  It  is 
scarcely  possible  that  it  could  be  all  of  gold.  Some  have 
thought  it  to  have  been  hollow  like  the  Colossus  of  Rhodes, 
which  exceeded  it  in  height  by  ten  cubits.  {Pliny  His.  Nat., 
xxxiv.  §  ]8.)  Ghrysostom  thought  it  made  of  wood,  and 
only  covered  with  gold  plating,  and  certainly  we  have  autho- 
rity for  such  a  view  from  Exod.  xxxix.  88,  where  an  altar 
made   of  acacia  wood,   and  covered  with   gold,  is  termed 

'  See  Selden  de  Diis  Sp'.,  c.  iii.  p,  49;  JablonskI,  Panth.  ^g.,  p. 
Ixxx ;  Gesenius  in  Encyc,  Art.  Babylon,  th.  vii.  p.  24;  Miinter,  p.  69  ;  and 
Heeren,  Ideen,\.  2,  p.  170,  ap.  Hen<j. 


COLOSSUS  AT  DURA.  435 

golden  ;  and  that  in  verse  3.9,  merely  covered  with  brass,  is 
termed  brazen.  The  immense  treasures  heaped  together  at 
Babylon  favour  the  possibility  of  sufficient  gold  being  at 
hand  to  cover  so  large  a  statue ;  while  the  weight  of  the 
golden  statue  of  Bel,  with  its  steps  and  seat,  as  recorded  both 
by  Herodotus  and  Diodorus,  is  far  from  sufficient  to  allow  of 
their  being  massive  gold  throughout.  Thus  profane  history 
becomes  exceedingly  valuable  in  enabling  us  to  interpret 
correctly  the  language  of  the  Old  Testament.  Many  minds 
are  inclined  at  once  to  discredit  the  erection  of  any  such 
colossus  all  of  gold ;  the  mechanical  and  artistic  difficulties 
are  far  too  great ;  but  when  we  find  such  historians  giving 
us  accounts  of  similar  erections  made  of  plated  wood,  or  con- 
sisting of  a  mere  hollow  case,  plated  over,  the  whole  of  the 
difficulties  vanish,  everything  is  reduced  at  once  within  the 
bounds  of  credibility,  the  historical  accuracy  of  Daniel  is 
vindicated,  the  captious  insinuations  of  disbelievers  are 
repelled,  and  the  mind  of  the  earnest  inquirer  is  at  rest 
on  the  firm  rock  which  patient  investigation  has  provided, 
for  it, 

Hengstenherg's  attention  is  occupied  throughout  this 
chapter  with  noticing  the  objections  of  his  Neologian  prede- 
cessors. De  Wette,  Bertholdt,  and  Bleek,  have  each  at- 
tempted to  discredit  the  historical  veracity  of  Daniel.  The 
period  of  the  erection  of  the  image — if  ever  erected  at  all — 
was  that  of  Antiochus  Epiphanes,  say  they,  and  his  charac- 
ter is  the  supposed  original  of  the  fabulous  Nebuchadnezzar, 
and  the  writer  "  merely  invented  these  tales  in  order  to 
inspire  the  Jews  with  fortitude  under  the  religious  persecu- 
tions of  Antiochus."^  Bertholdt  also  considers  the  address 
of  the  three  Jews  to  the  king  as  an  instance  of  "  revolting 
insolence  and  levity  ;"  while  Theodoret  is  quoted  as  "  being 
amazed  at  the  courage  of  these  youths,  their  wisdom,  their 
piety,"  in  language  exactly  in  the  spirit  of  Calvin  himself.^ 
The  preparation  of  the  furnace  has  created  some  difficulty, 
especially  when  Chardin  relates  that  a  whole  month  has 
been  taken  up  with  feeding  two  ovens  with  fire,  for  the  pur- 

'  Reply  to  Objections,  p.  70. 

*  0pp.,  vol.  ii.  p.  1110,  ap,  Heng.,  p.  73;   Voy.  en  Perse,  iv.  p.  276. 


436  DISSERTATIONS. 

pose  of  destroying  criminals  ;  but  this  objection  is  removed 
by  the  natural  supposition  that  the  king  anticipated  refusal, 
and  had  prepared  beforehand  to  execute  summary  vengeance 
on  all  who  disobeyed.  "What  result  is  gained  by  the 
miracle?"  ask  the  disbelievers.  "  How  disproportionate  was 
the  colossus/'  he  exclaims,  "  no  such  statue  ever  existed,  no 
such  miracle  was  ever  performed.''  But  history  puts  to  flight 
a  whole  host  of  conjectures,  for  Herodotus  mentions  a  statue 
in  the  temple  of  Belus,  and  Diodorus  Siculus  confirms  his 
account.^  Hengstenherg  has  collected  a  long  list  of  autho- 
rities in  proof  of  the  erection  of  such  statues  by  the  ancient 
monarch s  of  the  East,  and  we  refer  to  his  valuable  labours 
for  a  reply  to  objections,  which  are  happily  unknown  to  the 
majority  of  our  readers. 

'  Lib.  i.  sec.  183,  and  lib.  ii.  sec.  9. 


THE  NAMES  OF  THE  MAGISTRATES. 
Chap.  iii.  2. 

Calvin  has  very  judiciously  declined  to  enter  into  the 
signification  of  each  of  these  officers,  as  there  is  great  diffi- 
culty in  ascertaining  the  exact  duties  to  be  assigned  to  each. 
The  best  method  of  determining  this  point  is  to  follow  up 
the  meaning  of  the  corresponding  words  in  the  cognate 
languages  of  the  East,  and  to  bear  in  mind  the  officers  of 
state  at  present  in  use.  We  will  here  state  a  few  results  of 
our  researches,  referring  the  reader  for  fuller  information  to 
CasteU's  valuable  Lexicon,  and  Rosenmuller's  and  Wintle's 
commerts,  and  punctuating  the  words  after  tlie  best  foreign 
scholars. 

N*^fi^*]t^rt5;s,  achas-dar-peoiaja,  is  derived  from  the  Persian 

by  both    Castell    and    Rosenmuller ;    its    meaning  is 

majestatis  janitores.    Wintle  translates  correctly  satraps. 

K*i)lp,    signaja,   is    also    Persian  ;    Rosenmuller   renders    it 

supremiis  prcefectus,  and  Wintle,  "senators,''  implying 

-    a  viceroy  of  the  first  rank. 

NpinS,  pach-vatha,  is    clearly  equivalent  to  the   Oriental 

"  pasha." 
XpU'ini^,  adar-gaz-raja,  the  Septuagint  translates  by  "  con- 
suls," and  Theodotion  and  Jerome  by  "  leaders,"  and 
Wintle  by  "judges." 
N*^!i*l3,  gedab-raja,  is  commonly  rendered  "  treasurers." 


438  DISSERTATIONS. 

fs-n^nn,  dethab-raja,  signifies  tlie  superior  officers  of  the 

law. 
J^'*.JjlSri,  tiph-taya,    is   clearly  connected  with   the  Turkish 

word  mufti,  who  is  the  chief  religious  officer  of  the 
.    Mohamedau  faith. 
"•^^b/K^,    sil-tonei,    a    general    expression   for  "  governors ;" 

Joseph  Jacchiades  has  explained  it  fully  in  his  Chaldee 

paraphrase. 
Poole's  Synojisis  may  also  be  consulted  with  advantage. 
CEcolampadius  departs  here  from  his  usual  custom,  by  enter- 
ing into  the  criticism  of  these  words,  and  quoting  Rabbi 
Saadias,  the  Septuagint,  and  the  Chaldee  paraphrasts. 


liissntation  ^Ttaelfti). 

THE  MUSICAL  INSTRUMENTS. 
Chap.  iii.  5. 

It  is  not  possible  to  define,  as  Calvin  reminds  us,  what 
these  instruments  were.  Researches  have  been  made  into 
the  etymology  of  the  Chaldee  words,  and  a  comparison  insti- 
tuted between  the  properties  implied  and  those  of  modern 
use  and  construction.  Travellers  in  the  East  have  compared 
the  music  of  the  present  day  with  that  recorded  in  this  verse. 
A  similarity,  too,  has  been  pointed  out  between  the  instru- 
ments of  the  Syrians  and  Greeks.  As  no  practical  advan- 
tage can  arise  from  quoting  the  conjectures  of  various  writers, 
we  simply  refer  to  Wintle  and  Rosenmuller  in  loc,  where 
some  interesting  information  is  given  w  extenso.  Poole's 
Synopsis  also  supplies  much  verbal  criticism.  CEcolampadius 
passes  by  altogether  any  explanation  of  these  instruments, 
but  makes  some  very  appropriate  practical  comments.  True 
religious  worship,  he  justly  observes,  does  not  need  this 
variety  of  external  incentive  ;  a  pure  conscience  with  trust 
in  God  and  obedience  to  his  laws  is  the  best  music  in  his 
eyes,  while  he  applauds  Plato's  description  of  the  best  music 
which  a  soul  can  oifer  to  its  Creator.  Antichrist,  he  asserts, 
delights  in  such  outward  and  sensual  gratifications,  while 
the  advanced  Christian  worships  in  spirit,  calmly,  quietly, 
and  inwardly.  True  religion  is  thus  the  antagonist  of  all 
outward  and  idolatrous  service ;  it  is  not  prompted  by  fear 
nor  promoted  by  a  tyrant's  command,  but  requiring  no  visible 
parade  of  instrumental  minstrelsy,  it  worships  Avith  a  cheer- 
ful heart  and  a  free  and  buoyant  spirit,  inspired  by  the  hope 
of  everlasting  life  through  the  promises  of  God  in  Christ. 
This  sentiment,  although  300  years  old,  is  worthy  of  the 
Reformer  who  uttered  and  maintained  it. 


THE  SON  OF  GOD. 
Chap.  iii.  25. 

This  translation  of  the  Cliaklee  words  jTl/i^  1^7,  leher- 
alehin,  in  our  version  is  liable  to  mistake.      Wintle  has  more 
correctly  rendered  them  "  a  son  of  a  god."     It  was  far  more 
likely  that  the  heathen  king  would  express  his  astonishment 
in  this  way  than  allude  to  what  he  could  not  comprehend, 
the-  appearance  of  the  Logos  in  human  form.     Calvin  cor- 
rectly states  it  to  be  "  one  of  the  angels."    Angels  are  called 
in  Scripture,  says   Wells,  sons  of  God,  as  in  Job  i.  6,  and 
xxxviii.  7.     "  Some  angelic  appearance"  is  the  correct  com- 
ment of  Wintle.     Jerome  takes  it  as  a  type  of  Christ  de- 
scending into  Hades,  and  M'dnter  asserts  it  to  be  our  Lord 
himself      Wells  neither  affirms  nor  denies  this  view,  which 
has  been  held  by  a  number  of  commentators  who  consider 
that  the  Logos  appeared  in  human  form  on  several  occasions 
during  patriarchal  and  Ante-Messianic  times.    Justin  Martyr 
makes  the  same  assertion  when  describing  the  pre-existence 
of  the  Logos  to  his  philosophic  persecutors.      Willet  leans  to 
this  view,  after  summing  up  a  variety  of  opinions  from  able 
writers.     Some  of  his  reflections  on  the  general  narrative  are 
edifying  ;  but  his  discussion  on  the  nature  of  angels  is  fan- 
cifully unprofitable,  and  his  ignorance  of  natural  science  is 
singularly  displayed  in  his  treatment  of  the  ordinary  and 
extraordinary  action  of  fire.     Rosenm'dller  translates,  "  like 
a  son  of  the  gods,"  that  is  an  angel,  and  the  writers  quoted 
by  Poole  come  to  the  same  conclusion  ;  but  CEcolampadius 
thinks  the  appearance  to  be  that  of  Immanuel  himself,  and 
refers  to  other  instances  of  his  being  visible  to  Abraham, 
Jacob,  and  Moses.     He  fortifies  his  view  by  quotations  from 
Chrysostom,  Apollinarius,  and  other  ecclesiastical  authorities. 


A  WATCHER. 
Chap.  iv.  13. 

This  is  tlie  correct  rendering  of  the  word  'T'l?,  gnir,  but  it 
has  been  conjectured  tliat  its  meaning  is  the  same  as  *)''^, 
tzir,  being  the  Chaldee  word  for  "  a  messenger."  Jerome 
ingeniously  conjectures  it  to  be  the  same  as  the  Greek  word 
Iris,  the  messenger  of  heaven.  In  Job  xxxvi.  80,  tlie  Heb. 
is  Ti^,  air,  where  Origen  reads  Irin  according  to  Archbishop 
Seeker.  Willet  replies  to  the  question  "  why  the  angels  are 
called  watchmen/'  and  quotes  Calvin's  reason  with  approba- 
tion. Rosenmidler  approves  of  Jeromes  conjecture,  and 
adduces  Hom.  Odys.,  lib.  xviii.  5,  in  confirmation  of  it.  He 
takes  "  the  watcher  and  holy  one"  as  a  hendia-dys,  remind- 
ing us  that  in  Job  xv.  15,  angels  are  called  "  holy  ones"  by 
the  fiffure  autonomasia.  The  Scholia  of  the  Alexandrine 
Codex  interpret  the  word  eir,  as  equivalent  to  angel,  and 
Isidorus  Pelusiota,  according  to  Rosenmidler,  (Ep.  1 77,  lib. 
ii.,)  considers  the  word  to  refer  to  the  chief  of  angels.  The 
Syrians  in  their  hymns  join  watchers  with  angels  as  rejoicing 
over  converted  sinners,  according  to  the  learned  editors  of 
the  Chisian  Codex,  p.  127,  edit.  Rom.  See  also  Gritica  Sacra, 
vol.  vii.  p.  3246,  edit.  Frcof  The  view  of  CEcolampadius  is 
similar  to  those  already  expressed,  but  he  takes  the  word 
"  watcher"  in  the  sense  of  an  exciter  or  herald  of  divine 
punishment.  M.  Saadias  supposes  a  terrible  destroyer  to  be 
intended. 


THE  MADNESS  OF  NEBUCHADNEZZAR. 
Chap.  iv.  25. 

The  narrative  of  this  chapter  has  met  with  much  disbelief 
among  the  sceptical  school  of  theology.  The  want  of  cor- 
responding profane  history  is  a  subject  of  complaint.  Origen 
found  himself  deserted  by  all  ancient  historians,  and  Jerome 
searched  them  in  vain  for  any  confirmation  of  the  sacred 
text.  We  must  remember,  however,  that  the  historians 
whom  we  reckon  ancient,  are  very  modern  with  reference  to 
these  early  times,  Megasthenes,  for  instance,  wrote  rather 
earlier  than  Berosus,  about  280  a.c,  at  the  court  of  Seleucus 
Nicator,  king  of  Babylon,  and  we  have  only  portions  of  their 
writings  second  hand.  Diodes,  the  author  of  a  Persian  his- 
tory, and  Ahydenus,  of  an  Assyrian  and  Median,  obtained 
their  materials  from  Chaldee  traditions,  many  ages  after  the 
events  recorded.  The  Chaldee  chroniclers,  Hengstenherg 
assures  us,  were  notorious  for  their  national  vanity  and 
boasting,^  and  were  not  likely  to  record  anything  derogatory 
to  their  earliest  hero.  But  even  Bertholdt  is  compelled  to 
confess  that  Abydenus  has  preserved  a  legend  similar  to  the 
narrative  of  this  chapter.  "  On  ascending  the  roof  of  his 
palace,  he  became  inspired  by  some  god,  and  delivered  him- 
self as  follows  : — Babylonians  !  I  Nebuchadnezzar  foretell 
you  a  calamity  that  is  to  happen,  which  neither  my  ancestor 
Bel  nor  queen  Beltis  can  persuade  the  Fates  to  avert.  There 
shall  come  a  Persian  mule,  (one  having  parents  of  diiferent 

'  P.    86.     See  also   as   there   quoted,   Nkhuhr  His.   Gew.,  p.    189. 
ScMosser,  Geskichte,  &c.,  p.  172  ;  and  Volney,  Eecberches,  &c  ,  p.  150. 


THE  MADNESS  OF  NEBUCHADNEZZAR.  443 

countries,)  having  your  own  gods  in  alliance  with  him,  and 
shall  impose  servitude  upon  you,  with  the  head  of  a  Mede, 
the  boast  of  the  Assyrians/'^  Now  madness  and  inspiration 
were  usually  connected  by  the  ancients  ;  the  time  and  place 
too,  correspond  with  Daniers  narrative  ;  the  extasis  occurred 
after  the  completion  of  his  conquests,  and  the  phrase,  "  by 
some  god,"  refers  to  a  foreign  deity,  whom  we  know  to  be  the 
Jehovah  of  the  Hebrews.  The  narrative  of  the  frenzy  which 
rendered  him  unfit  for  government,  is  allowed  to  be  credible 
by  the  chief  sceptics  of  the  continent.  Michadis  allows 
"  that  this  calamity  more  frequently  attacks  great  and  ex- 
traordinary minds  than  ordinary  men."  Our  physicians  can 
now  exjilain  the  reason  through  their  improved  knowledge 
of  the  brain  and  its  functions.  Pathological  and  j^sycholo- 
gical  science  is  here  more  useful  than  all  the  conjectures  of 
disbelieving  theologians.  In  the  early  days  of  the  Church, 
the  greatest  difficulty  was  found  in  taking  this  narrative 
literally :  hence  expositors  treated  it  as  an  allegory.  The 
king  was  held  to  represent  Satan  falling  from  heaven,  and 
the  whole  account  of  his  dwelling  with  the  beasts  of  the  field 
was  taken  figuratively,  and  rejected  historically.  Jei'ome, 
however,  while  he  records  this  view  at  great  length,  adheres 
to  the  literal  account.^ 

The  disbelief  of  the  narrative  above  referred  to  may  have 
arisen  from  an  erroneous  interpretation  of  the  sacred  text. 
For  some  writers  have  affirmed  a  complete  metamorphosis 
of  the  man  into  the  beast  ;  a  conclusion  by  no  means  Avar- 
ranted  by  the  language  of  the  passage.  Tertullian  has  cor- 
rectly explained  the  clause,  "  his  hair  became  like  eagle's 
feathers,"  by  capilli  incuria  Iwrrorem  aquilinum prceferente, 
since  it  was  a  natural  consequence  of  his  wild  mode  of  life, 
and  a  usual  mark  of  the  sensualizing  effect  of  prolonged  in- 
sanity. And  with  reference  to  the  time  of  this  affliction, 
Hengstenherg  quotes  Calvin  with  approbation,  for  agreeing 
with  the  idea  of  an  indefinite  period  implied  by  the  word 
■■'  seven."     Calvin,  however,  inclines  too  much  towards  the 

1  Euseb.  Froep.  Evan.,  1.  ix.  §  41,  p.  456,  Edit  Colon.,  and  Cliron. 
Armen.,  p.  59. 

^  See  Roxenmullers  extract  from  his  Commentarv  on  this  chapter, 
Dan.,  p.  171,  where  the  original  Greek  of  Ahydeaus  is  also  given  at  length. 


444  DISSERTATIONS. 

theory  of  the  indefinite  use  of  definite  numbers.  There  seems 
no  good  reason  why  the  number  "  seven  "  should  not  be  taken 
strictly  and  literally,  nor  why  the  word  "times"  pi5?,  gni- 
danin,  should  not  mean  years.  Even  Hengstenherg  gives  way 
too  much  to  the  plausible  conceits  of  his  wily  antagonists. 
Rosenm'dller  correctly  limits  the  expression  to  seven  years, 
a  period  by  no  means  unnatural  for  the  continuance  of  a 
highly  excited  state  of  the  brain,  producing  mania,  accom- 
panied by  all  the  symptoms  mentioned  in  this  chapter. 
CEcolampadius  views  it  as  a  case  of  mental  disease,  and 
quotes  many  similar  narratives  from  Ahen-Ezra,  Fausanias, 
and  Augustine,  bringing  forward  the  fables  of  the  heathen 
poets,  as  illustrating  the  passage.  For  the  opinion  of  Tertul- 
lian,  and  various  Jewish  and  continental  writers,  Kitto's 
Bihl.  Cyclop,  m^j  be  consulted,  especially  as  the  view  there 
set  forth  by  Dr.  Wright  is  sound,  judicious,  and  practical. 


THE  EDICT  OF  PRAISE. 
Chap.  iv.  37. 

This  monarch  probably  lived  but  a  single  year  after  liis 
recovery  ;  and  some  writers  have  thought  that  his  restora- 
tion 23 reduced  a  conversion  to  the  worship  of  the  one  true 
God.  But  Hengstenherg  agrees  with  our  author  :  "  Compare 
Calvin  on  the  passages/'  says  he,  "  who  strikingly  proves 
from  them  the  incorrectness  of  the  opinion  of  very  many  ex- 
positors as  to  the  radical  and  entire  conversion  of  Nebuchad- 
nezzar." Calvin  is  clearly  right,  for  it  was  customary  with 
the  Persians  to  blend  the  doctrines  of  Zoroaster  with  the 
Babylonian  astrology.^  The  scriptural  language  of  the  king 
has  been  treated  as  an  argument  against  the  authenticity  of 
the  decree.  Eichhorn  and  Bertholdt  object  to  his  speaking 
like  an  orthodox  Jew  in  the  phraseology  of  the  Old  Testa- 
ment. But  the  affinity  of  certain  phrases  with  other  passages 
of  Scripture,  is  no  argument  against  its  authenticity.  The 
monarch  had  held  much  intercourse  with  Daniel ;  he  had 
doubtless  heard  his  method  of  expressing  reverence  and 
respect  for  the  one  true  God,  and  he  would  repeat  such  ex- 
pressions the  more  exactly  in  proportion  to  his  want  of  per- 
sonal experience  of  their  meaning.  In  the  case  of  the  edict 
of  Cyrus,  brief  as  it  is,  several  references  are  found  to  the 
prophecies  of  Isaiah.^  As  to  the  change  of  person  from  the 
third  to  the  first,  Hengstenherg  approves  of  Calvin's  sugges- 
tion. (Ecolampadius  considers  the  king  really  converted, 
and  through  knowing  the  angel  to  be  the  Christ,  ho  supposes 
him  not  only  a  convert,  but  an  apostle.  This  is  far  too 
favourable  a  view  of  his  character ;  but  it  is  instructive  to 
ascertain  the  decisions  of  various  eminent  Reformers,  and 
to  observe  which  of  them  stands  the  scrutinizing  test  of  an 
appeal  to  posterity. 

'  Schlosser,  p.  279,  a,p.  Heng. 

*  Kleincrt,\>.  142,  and  V.  Colin,  ap.  Heng.,  p.  96. 


BELSHAZZAR  AND  THE  FEAST. 
Chap.  i.  1,  2. 

This  monarch  is  here  said  to  be  the  son  of  Nebuchad- 
nezzar. The  Duke  of  Mancliester  takes  this  literally,  while 
the  usual  opinion  is  that  he  was  his  grandson.  "  No  king," 
says  he,  "  in  Berosus,  Megasthenes,  or  Polyhistor,  corre- 
sponds with  him.  The  Scripture  says  that  Nebuchadnezzar 
was  his  father,  which  most  people  say  means  grandfather, 
and  it  is  not  to  be  denied,  that  by  son,  grandson  may  be  in- 
tended ;  but  in  this  case  it  is  contrary  to  all  the  evidence 
we  have  on  the  subject.  The  author  of  the  Scholastical 
History  reports  that  J>elshazzar  was  son  of  the  daughter  of 
Darius.  Nebuchadnezzar  the  Second  did,  as  I  conceive, 
marry  the  daughter  of  Darius,  which  would  make  Belshazzar 
his  son.  But  admitting  that  Belshazzar  was  paternal  grand- 
son of  Nebuchadnezzar,  none  of  the  successors  of  Nebuchad- 
nezzar could  have  been  in  that  relation  to  him."  The  Per- 
sian writer  Merkhond  is  the  next  quoted,  by  whose  help  the 
duke  identifies  Ka'oos  with  Nebuchadnezzar  the  First,  Afra- 
siab  with  Astyages,  and  Siyawesh^  the  son  of  Ka'oos,  with 
Belshazzar.  It  is  then  conjectured  that  this  king  never 
reigned  except  during  his  father  s  lifetime  :  if  he  was  "  the 
king"  during  his  father's  madness,  the  omission  of  his  name 
by  profane  historians  is  thus  accounted  for.  An  Oxford 
MS.  is  quoted  to  shew  "  that  Nebuchadnezzar  and  Belshaz- 
zar were  reigning  at  Babylon  when  Darius  and  Coresch  were 
reigning  over  Persia."^ 

'  <'  The  Times  of  Darnel,"  pp.  256-258. 


BELSIIAZZAR  AND  THE  FEAST.  '        447 

This  hypothesis  interferes  so  much  with  the  ordinary  de- 
ductions from  ancient  historians,  that  we  must  not  pass  it 
over  witliout  special  notice. 

The  received  hypothesis  has  been  so  clearly  stated  by 
Wells,  that  reference  to  it  is  all  that  is  needed.^  Jeremiah 
(chap,  xxvii.  6)  had  predicted  that  Nebuchadnezzar's  king- 
dom was  to  be  prolonged  through  the  life  of  his  son  and  his 
son's  son.  Ptolemy's  Astronomical  Canon  is  the  best  known 
authority  for  the  history  of  Nebuchadnezzar's  successors,  as 
we  have  detailed  them  in  a  former  Dissertation,  and  they 
are  also  found  in  a  readable  form  in  Stackhouse's  History  of 
the  Bible.^  The  last  of  these  kings  is  Nabonadius,  and  he 
is  supposed  to  be  the  same  as  the  Nabonnedus  of  Berosus, 
the  Labynetus  of  Herodotus,  and  tlie  Belshazzar  of  Daniel.^ 
During  his  reign,  says  Berosus,  the  walls  of  the  city  near  the 
river  were  strengthened  by  brick-work  and  bitumen  ;  and  in 
its  seventeenth  year  Cyrus  advanced  against  Babylon,  the 
king  met  him  with  a  large  army,  but  was  defeated,  and 
then  enclosed  himself  within  Borsippa.  Cyrus  tlien  toclc 
Babylon,  and  having  determined  to  pull  down  its  outer  for- 
tifications, he  returned  to  Borsippa  and  besieged  it.  Na- 
bonnedus then  gave  liimself  up,  and  Cyrus  permitted  him  to 
close  his  life  peaceably  in  Carmania,  where  he  remained  till 
his  death.  The  narrative  of  Herodotus  is  slightlj'  at  variance 
with  this.  Cyrus  made  war  against  Labynetus,  the  son  of 
Nitocris,  a  very  spirited  and  powerful  queen,  and  succeeded 
to  the  kingdom  of  Assyria  "  from  his  fathers."*  Having 
turned  the  stream  of  the  river  Euphrates,  he  entered  the 
city  through  its  bed,  and  when  the  centre  was  captured, 
those  who  dwelt  at  the  extremities  were  ignorant  of  their 
disaster,  for  they  "  were  celebrating  a  festival  that  day  with 
dancing  and  all  manner  of  rejoicing,  till  they  received  cer- 
tain information  of  the  general  fate.  And  thus  Babylon 
was  the  first  time  taken."  Herodotus  also  records  its  second 
capture  through  the  treachery  of  Zopyrus,  in  the  reign  of 

1  Annotat.,  chap.  v.  p.  46. 

2  P.  984,  edit.foL,  vol.  ii.,  1744. 

'  Berosus  ap.  Joseph,  and  ap.  Grotius  de  Veritat,  lib.  iii.,  Note ;  He»g~ 
sfenberg's  remarks  on  this  passage  in  Berosus  are  valuable,  p.  264. 
*  Lib.  i.,  sec,  188. 


448  DISSERTATIONS. 

Darius  Hystaspes,  (lib.  iii.  sec.  15.9;)  and  witli  this  second 
capture  the  noble  duke  supposes  the  scrij)tural  narrative 
to  be  co-incident. 

The  Cyropsedia  of  Xenophon  affords  its  testimony  to  a 
similar  event,  and  as  its  historic  value  has  been  altoo-ether 
denied,  we  cannot  certainly  pronounce  the  event  the  same. 
Vitringa  has  vindicated  its  historical  truth,  and  Gesenius 
and  Bertholdt  have  admitted  it.  Hengstenherg  quotes  lib.  vii. 
sec.  5,  combines  it  with  Ilerod.,  lib.  i.  sec.  191,  and  remarks, 
"  This  testimony  of  Xenophon,  too,  is  so  much  the  more  in  our 
favour,  as  it  confirms  the  particular  circumstance  that  the 
nobles  were  at  the  feast  assembled  at  the  table  of  the  king."^ 
He  adds,  "  The  precise  agreement  of  Daniel  with  Herodotus 
and  XenojDhon  is  acknowledged  by  M'dnter,  1.  c.  p.  67,  to  be 
astonishing,  and  even  Gesenius,  Z.  Jes.  i.,  p.  655,  cannot  help 
calling  it  very  astonishing.'"  For  a  fuller  discussion  of  all 
details,  we  refer  at  length  to  his  conclusive  work,  merelv 
giving  our  vote  in  his  favour,  and  against  the  ingenious 
hypothesis  which  it  has  become  necessary  to  state  and  ex- 
plain. 

The  Great  Feast. — The  original  word  for  feast  is  "bread," 
and  this  being  united  with  '•'  wine/'  becomes  the  usual  mode 
of  describing  an  eastern  feast,  where  the  people  are  all  great 
eaters  of  bread.  "  To  eat  bread,"  and  to  "  set  on  bread," 
is  the  scriptural  method  of  indicating  a  feast.  The  number 
of  the  guests  may  not  have  amounted  to  a  thousand,  as  this 
is  an  eastern  expression  for  a  large  and  surprising  number, 
yet  it  is  not  incredible,  since  Harmer  has  informed  us  that 
"a  quadrangular  court,  v\dthin  the  first  or  outer  gate  of  the 
palace,  was  made  use  of  for  this  purpose."^  Willet  reminds 
us  of  this  eastern  way  of  multiplying  numbers  by  alluding 
to  the  10,000  guests  said  to  be  present  at  Alexander's  feast, 
and  each  of  whom  received  a  golden  cup.  Ptolemy,  the 
father  of  Cleopati'a,  made  a  similar  banquet  for  Pompey,  It 
is  supposed  to  have  been  an  annual  solemnity  in  honour  of 

*  P.  261 ;  see  also  Vitringa  Comment.,  Z.  Jes.  i.  417  ;  and  Heeren,  i.  2, 
p.  157,  ap.  Heng. 

'  As  quoted  by  Wintle,  p.  79,  vol.  i.  p.  191. 


BBLSHAZZAR  AND  THE  FEAST.  449 

some  deitj,  and  the  art  of  "tasting  of  the  wine"  (verse  2) 
alludes  to  the  custom  of  tasting  the  libation  previous  to 
the  sacrifice.  Wintle  very  appositely  quotes  Virgil,  ^n., 
lib.  i.  741,— 

"  Primaque  libato  summo  tenus  attigit  ore." 

Tliis  view  is  rendered  highly  probable  by  the  Chaldean  cus- 
tom recorded  by  Athenseus/  of  sacrificing  to  small  images, 
of  various  metals,  in  human  shape,  an  idolatry  described  in 
Baruch,  chap.  vi.  3.  Willet  quotes  Junius  as  stating  that 
this  feast  occurred  on  the  16th  day  of  the  month  Loon,  when 
it  approached  in  character  the  Saturnalia  and  Bacchanalia 
of  the  Greeks.  "Tasting  the  wine"  is  rendered  by  the 
Vulgate  and  the  Alexandrine  version  as  if  its  sense  were 
"  drunken,"  and  thus  the  general  idea  of  licentious  revelry 
is  carried  out. 

1  Deipnosophist,  ch.  xiii.  2. 


VOL.  I.  2  F 


dissertation  ^iqi)tttnti), 

THE   QUEEN. 
Chap,  v.  10. 

Calvin  doubts  whether  this  was  the  wife  or  grandmother 
of  Belshazzar.  But  there  is  another  possible  solution.  Pri- 
deauoc  supposes  she  was  the  mother  of  the  king,  following 
the  narrative  of  Herodotus,  though  Grotius  and  Josephus 
represent  her  as  the  widow  of  Nebuchadnezzar.  The 
author  of  "  The  Times  of  Daniel"  diifers  from  the  received 
view  of  the  times  of  Nitocris  ;  she  reigned,  he  concludes, 
"  in  the  generation  before  Nebuchadnezzar's  father."^  Her 
name  is  not  found  in  the  Astronomical  Canon,  and  conse- 
quently either  Herodotus  or  the  Canon  must  be  mistaken. 
Nitocris,  says  Herodotus,  lived  five  generations  after  Semira- 
mis,  but  then,  according  to  Bryant,  eight  different  periods 
have  been  assigned  for  his  reign,  between  a.  c.  2177  and  713. 
Notwithstanding  the  celebrity  wliich  Herodotus  has  con- 
ferred upon  his  name,  it  is  impossible  now  to  ascertain 
whether  she  was  the  queen-mother  alluded  to  in  the  text, 
but  it  is  equally  injudicious  to  pronounce  positively  that  she 
was  not.  Hengstenherg  has  discussed  this  question  with  his 
usual  sagacity.  Heeren  makes  her  the  contemporary  of  Ne- 
buchadnezzar, and  probably  his  wife  ;  but  Hengstenherg 
inclines  to  the  view  of  her  being  the  queen-mother.  "  We 
may  then  justly  comj^are  Avhat  Herodotus  says  of  Nitocris 
with  that  which  occurs  here  of  the  queen,  and  it  only  need 
be  quoted  to  shew  a  perfect  agreement."^  Rosenmuller 
agrees  with  Jerome  in  thinking  her  the  widow  of  Nebuchad- 
nezzar, and  (Ecolampadius  adopts  the  same  view,  when  com- 
menting with  great  spii'it  and  animation  on  this  point. 

'  P.  183. 

-  See  Prideaux,  i.  p.  227  ;  Eichhom,  i.  p.  79  ;  Jahn  Archceol.,  ii.  i. 
p.  217- 


THE  HAND-WEITING  ON  THE  WALL. 
Chap.  v.  25. 

We  are  constantly  reminded  of  the  necessity  of  a  know- 
ledge of  words,  if  we  would  interpret  aright  the  Word  of 
God.  That  record  which  is  emphatically  "  The  Word/'  is 
composed  in  detail  of  many  words,  and  it  is  literally  impos- 
sible so  to  understand  Holy  Scripture  as  to  expound  it 
fully,  without  a  knowledge  and  use  of  single  expressions. 
This  remark  is  peculiarly  applicable  in  the  present  instance. 
Calvin  takes  each  word  separately  in  the  perfect  tense, 
while  in  the  Arabic,  the  past  participle  is  used,  viz.,  mensu- 
ratuni,  appensum,  diviswni. 

XiD,  mene,  is  the  participle  pihel  of  the  verb  ^{iXD,  mana, 
numeravit,  meaning  to  set  bounds  to  the  continuance 
.         of  anything.  . 

7pn,  tekel,  is  the  Chaldee  word  for  the  Hebrew  /pB',  shekel, 
to   weigh — the   shekel    being    a    standard  weight  of 
silver   money.       The   reference   is   to   the   Almighty 
weighing  in  the  balances  of  Justice  the  conduct  of  the 
king. 
j^D'lSI,  ujyJiarsin  et  dividentes ;   Calvin  thus  literally,  and 
Rosenmuller  explains  that  the  active  participle  plural 
is  taken  impersonally,  and  is  thus  equal  to  the  part, 
pass.  sing.     The  ending  |,  n,  it  must  be  recollected, 
is  the  Chaldee  equivalent  for  the  Hebrew  D. 
The  allusion  to  the  balance  in  relation  to  a  kingdom  is 
common  among  ancient  classical  writers.     Homer,  Iliad,  lib. 
xxii.  and  Virgil,  ^n.,  lib.  xii.,  contain  instances;  as  well  as 
the  Paradise  Lost,  Book  vi. 


THE  MEDES  AND  PEESIANS. 
Chap.  v.  28. 

It  is  highly  interesting  to  the  student  of  prophecy  to 
trace  the  origin  and  progress  of  these  emj^ires  which  have 
gained  repute  in  the  history  of  our  race.  This  interest  is 
increased  when  we  discover  that  the  narratives  of  profane 
writers  ilhistrate  the  sacred  text.  And  as  great  efforts  have 
been  made  to  impugn  the  authenticity  of  this  Book,  we 
must  again  refer  to  some  of  the  arguments  which  induce 
the  best  divines  to  rely  on  its  historical  accuracy. 

The  history  of  Media  and  its  people  frequently  impinges 
upon  the  eccentric  orbit  of  the  Jewish  tribes.  It  has  been 
supposed  that  the  name  of  the  country  was  derived  from 
^*1^,  chadi,  the  third  son  of  Japhet,  but  this  conjecture  is 
rendered  futile,  when  we  remember  that  the  first  establish- 
ment of  the  kingdom  dates  only  150  years  before  Cyrus. 
It  must  never  be  forgotten,  when  treating  of  these  early 
times,  how  very  modern  all  writers  are  who  lived  after  the 
times  of  Solomon.  To  tis  they  appear  ancient,  and  their 
authority  for  the  truth  of  an  event  conclusive ;  but  those 
historians  of  Asia,  upon  whom  we  are  comj)elled  to  rely, 
lived  many  ages  after  the  occurrences  which  they  record. 
It  seems  now  to  be  admitted,  that  we  have  lost  many  centu- 
ries between  the  flood  and  Abraham  ;  hence  the  attempt  to 
assign  the  origin  of  any  empire  to  the  immediate  descen- 
dants of  Noah  is  highly  deceptive.  We  can  only  take  the 
best  testimony  which  we  have,  but  with  it  we  must  correct 
the  uncertainty  of  even  the  most  positive  assertions.  The 
Modes,  if  Ave  may  trust  Herodotus,  were  an  oifset  from  the 
Assyrians.  They  broke  ofl"  from  their  sway,  after  the  Assy- 
rians had  held  the  empire  of  Upper  Asia  for  five  hundred 
and  twenty  years.  The  interesting  story  of  Deioces,  and 
the  foundation  of  Ecbatana  is  recorded,  the  account  of  that 


THE  MEDES  AND  PERSIANS.  453 

city  corresponding  precisely  with  that  handed  down  to  us  in 
the  Book  of  Judith.^  In  process  of  time  the  neighbouring 
tribes  were  subdued  and  united,  till  Phraortes,  having  re- 
duced the  Persians  under  his  dominion,  led  the  united 
nations  against  the  Assyrians.  Cyaxares  his  son  succeeded 
him,  and  both  extended  and  consolidated  the  Median  sway. 
Astyages,  the  grandfather  of  Cyrus,  was  his  son  and  succes- 
sor ;  and  during  the  whole  period  of  these  monarchs'  reigns 
province  after  jirovince  was  added  to  the  growing  empire. 
The  constant  testimony  of  history  from  Herodotus  to  Ctesias 
asserts  the  acquisition  of  Media  by  Cyrus  to  have  been  a 
forcible  seizure.  Here  our  chief  object  is  to  impress  upon 
the  reader  the  scantiness  of  our  early  materials,  and  the 
distance  of  time  at  which  some  of  the  historians  who  record 
them  lived  after  the  events.  Ctesias,  for  instance,  was  a 
young  physician  at  the  Court  of  Artaxerxes,  the  brother  of 
Cyrus  the  younger.  Although  he  wrote  twenty-three  books 
of  Persian  history,  we  have  but  a  few  fragments  collected  by 
the  diligence  of  Photion.  Our  attention  is  therefore  turned 
with  the  greatest  earnestness  towards  the  deciphering  of 
the  monuments  which  abound  on  the  banks  of  the  rivers  of 
Babylonia,  and  throughout  the  whole  land  of  Shinar.  These 
have  become  the  best  evidence  in  favour  of  the  trustworthi- 
ness of  Daniel,  and  against  the  ingenious  and  inconsistent 
guesses  of  neology. 

M.  M.  J.  Baillie  Fraser  and  W.  Francis  Ainsworth  have 
treated  the  geological  and  geographical  portion  of  the  sub- 
ject with  great  success  ;  the  former  in  his  work  on  "  Meso- 
potamia and  Assyria,"  and  the  latter  in  "Geological  Re- 
searches." See  also  the  two  papers  on  '^  The  rivers  and  cities 
of  Babylonia"  by  the  latter  writer,  in  the  New  Monthly 
Magazine,  August  and  September,  1845.  The  Duke  of 
Manchester  has  collected  much  information  from  ancient 
historians,  but  has  not  availed  himself  of  the  antiquarian 
researches,  which  describe  and  identify  the  mounds  and 
ruins  at  present  in  existence.  Yaux's  "Nineveh  and  Perse- 
polis"  also  affords  much  material  illustrative  of  this  portion 
of  Daniel. 

*  Chap.  i.  1,  and  following. 


DAEIUS  THE  MEDE. 
Chap,  v  31. 

The  received  views  respecting  this  celebrated  monarcli 
have  lately  been  impugned  by  the  noble  author  of  "  The 
Times  of  Daniel."  He  gives  five  reasons  for  believing  him 
to  be  Darius  Hystaspes  instead  of  the  Cyaxares  of  Xenophon, 
the  uncle  and  father-in-law  of  Cyrus.  This  assertion  will 
therefore  require  some  notice  in  detail,  and  compel  us  to  re- 
peat some  statements  with  which  the  student  of  ancient 
history  is  familiar. 

The  views  of  the  author  already  alluded  to  are  thus  ex- 
pressed,— "  Three  kings,''  it  is  said,  "  of  the  name  of  Darius 
occur  in  Scripture  ;  must  we  not  presume  that  the  first 
Darius  there  corresponds  with  Darius  the  first  in  profane 
history  ?  that  the  second  in  each  equally  agree ;  and  that 
the  third  Darius,  with  whom  the  list  terminates  in  Scripture, 
is  the  third  Darius  with  whom  the  line  of  Persian  kings 
closes  V  There  are  strong  marks  in  corroboration  of  the 
Median  of  this  verse  being  Hystaspes ;  some  of  these  are 
as  follows : — First,  each  is  said  to  have  taken  Babylon. 
Both  levied  taxes,  so  that  the  second  verse  of  chap.  vi.  is 
said  to  be  parallel  to  Herodotus,  Book  iii.,  and  Strabo,^ 
Book  XV.  This  levying  taxes  leads  to  a  similar  assertion 
respecting  Ahasuerus  in  Esther,  chap.  x.  1,  who  reigned 
"  from  India  even  to  Ethiopia."  (Esther  i.  1.)  "  Now,  Ahash- 
verosh,    (meaning  Ahasuerus,)    who   succeeded  Darius  the 

'  §  89.  Jahn  points  out  what  he  considers  a  mistake  of  Strabo's,  Arch. 
Bib.,  chap.  ii.  §  233. 


DARIUS  THE  MEDE.  455 

Median,  reigned  over  India/'  and,  according  to  Herodotus, 
Darius  Hystaspes  conquered  India ;  hence  this  Mede  was 
Darius  Hystaspes.  Pliny's  testimony  is  brought  forward  to 
shew  that  Susa  was  built  by  this  Darius  /  Ahasuerus  re- 
sided at  Shushan,  which  is  identical  with  Susa,  hence  the 
conclusion  is  the  same.  Other  reasons  are  given,  and  other 
collateral  assertions  made.  Authorities  are  quoted  by  which 
it  is  laid  down  that  Ahasuerus  was  Xerxes,  the  history  of 
Esther  occurred  during  the  captivity,  the  son  of  Ahasuerus 
was  Darius  Nothus,  the  third  Darius  was  Codomanus.  "  To 
coraj)lete  the  evidence,  I  will  contrast  the  identification 
which  I  propose  with  that  which  is  now  most  generally  ap- 
proved of  "^ 


CANON  OF  PTOLEMY. 

Darius  the  First. 

Xerxes. 

Artaxerxes  tlie  First. 

Darius  the  Second. 

Artaxerxes  the  Second. 

Ochus. 

Arostes. 
Darius  the  Third. 


SCRIPTURE  AS  I  PROPOSE. 

Darius  the  Median. 

Ahashverosh. 

Artaxerxes  tlie  First,  (Corescli.) 

Darius  the  Second. 

Son  of  Ahashverosh. 

Artaxerxes  the  Second. 


Darius    the    Third,    (fourth    from 
Coresch,  Dan.  xi.) 

It  is  also  suggested  that  chaps.  1.  and  li.  of  Jeremiah  apply 
to  this  Darius  and  not  to  Cyrus,  as  Dr.  Keith  asserts.  Chap, 
li.  verseo  11  and  28,  are  said  to  apply  to  Zopyrus,  and  the 
language  of  the  chapter  is  on  the  whole  more  suitable  to 
the  capture  of  Babylon  by  this  Darius,  according  to  Herodo- 
tus, Book  iii.,  than  to  that  by  Cyrus. 

The  commonly  received  view  is  stated  shortly  by  Rosen- 
muller, — that  this  Mede  was  the  Cyaxares  II.  of  Xeno- 
phon,^  the  son  of  Astyages,  the  uncle  and  father-in-law  of 
Cyrus.  JEschylus,  in  his  tragedy  of  the  Persce,'^  introduces 
Darius  the  son  of  Hystaspes,  recounting  his  origin  from 
Darius  the  Mede.  Josephns,  in  the  tenth  Book  of  his  An- 
tiquities, says  he  was  the  son  of  Astyages  ;  and  Theodoret, 
in  his  Commentary,  identifies  him  with  Cyaxares.     Jerome 

'  Lib.  vi.  ch.  xxvii.  "  P.  90. 

8  Cyrop.,Hb.  i.  chaps.  4,  5,  and  lib.  iii.  chap.  3,§  20. 
*  Line  762. 


456  DISSERTATIONS.     ' 

states  that,  in  conjunction  with  his  uncle  Cyrus,  he  subverted 
the  Chaldean  erajjire. 

"  If  Xenophon's  account  of  Cyrus  he  in  general  admitted/'^ 
says  Wintle,  "  we  cannot  be  at  a  loss  to  determine  who  was 
Darius  the  Mode  ;  and  if  even  the  defeat  of  Astyages  be 
received  according  to  Herodotus,  and  it  be  placed  in  the 
tenth  year  of  Cyrus's  reign  over  Persia  Proper,  yet  there 
seems  no  necessitv  to  conclude  but  that  tlie  kinedom  of 
Media  might  still,  with  the  consent  of  Cyrus,  be  continued 
to  Cyaxares,  his  mother's  brother,  who  might  retain  it  till 
his  death,  after  the  conquest  of  Babylon,  which  Herodotus 
attributes  to  Cyrus,  after  he  had  reduced  the  neighbouring 
powers."  He  next  proceeds  to  obviate  one  or  two  chrono- 
logical difficulties  often  considered  as  weighty  objections  to 
Xenophon's  account.  "  The  name  of  Darius  is  omitted  in 
the  Canon,  although  he  is  allowed  to  have  reigned  more  than 
one  year,  if  he  reigned  at  all.  How  shall  we  then  reconcile 
his  history  with  the  Canon  ?  and  where  or  in  what  part  must 
this  reign  be  placed  ?  The  same  answer  will  serve  for  both 
inquiries.  The  Canon  certainly  allots  nine  years  to  Cyrus 
over  Babylon,  of  which  space  the  two  former  years  are  usually 
allowed  to  coincide  with  the  reign  of  Cyaxares  or  Darius  the 
Mode  by  the  advocates  of  Xenophon."  A  MS.  of  Archbishop 
Secher  is  then  quoted,  in  which  he  gives  reasons  why  Berosus 
might  have  overlooked  this  reign  as  short-lived  and  nominal. 
Prideaux  and  Usher,  and  the  Ancient  Universal  History, 
are  referred  to  for  additional  information.^  With  reference 
to  the  period  before  us,  it  is  concluded,  from  the  close  of  this 
chaj).  v.,  "  that  Darius  the  Mode  did  not  begin  his  reign  till 
after  the  capture  of  Babylon  ;  and  this  event  I  am  inclined  to 
jDlace  in  the  next  year  after  the  l7th  of  Nabonadius,  in  the 
210th  year  of  the  Chaldean  era,  or  588  years  before  Christ, 
which  was  the  first  of  Cyrus's  nine  years.  Whether  the  defeat 
of  Nabonadius  and  the  taking  of  the  city  happened  near  the 
same  time,  I  need  not  determine  ;  but  it  seems  clear  from 
Daniel,   (chap.  v.  81,)  as  well  as  from  Xcilophon,  that  the 

'  Preliminary  Dissertation,  p.  xxvi. 

"  Con.,  part  i.  Books  ii.,  iii.  :  Annals,  pp.  80,  81 ;  History  of  the  Medes 
and  Persians,  vol.  v. 


DARIUS  THE  MEDE.  457 

king  was  slain  on  the  same  night  that  the  city  was  taken  ; 
and  this,  I  apprehend,  must  have  happened  about  the  real 
year  of  the  captivity  67,  supposing  the  fourth  of  Jehoiakim 
to  agree  with  the  year  605  before  Christ,  according  to 
Blair." 

Here  again  the  researches  of  Hengstenherg  afford  us  valu 
able  aid  in  discussing  and  reconciling  the  various  statements 
of  historians.  The  silence  of  Herodotus  and  Ctesias  con- 
cerning a  Median  king  of  Babylon  is  noticed,  and  even  con- 
cealment on  the  part  of  the  Persians  is  shewn  to  be  highly 
probable. 


IStftsertatton  S'hjettt»=i5fcontJ. 

OAPTUKE  OF  BABYLON. 
Chap.  V.  31. 

If  the  period  of  the  city's  capture  could  be  accurately 
determined,  many  difficulties  would  be  cleared  up.  Calvin 
supposes  it  to  have  occurred  in  the  last  and  eighth  year  of 
Belshazzar's  reign,  but  the  majority  of  commentators  place 
it  in  the  seventeenth  or  eighteenth  j^ear.  Willet  makes  his 
third  year  his  last,  as  also  Bullinger  and  (Ecolampadius, 
and  this  is  done  by  following  the  short  Hebrew  Chronicle, 
which  places  it  at  the  fifty-second  year  of  the  desolation 
of  Jerusalem,  and  the  seventieth  of  the  kingdom  of  Babylon. 
The  Oriental  Chronicle,  according  to  the  author  of  "  The 
Times  of  Daniel,"  assigns  twenty  years,  and  the  Alexandrian 
Chronicle  only  four  to  this  monarch  ;  and  such  being  the 
conflicting  testimony  of  the  most  ancient  and  authentic 
documents,  it  naturally  happens  that  modern  writers  select 
their  own  dates  and  their  own  systems  according,  first,  to 
their  own  acquaintance  with  the  subject ;  and  next,  to  their 
own  judgment  of  the  best  selection  of  authorities  which  can 
be  made.  The  only  class  of  divines  who  appear  disingenu- 
ous in  such  selections  are  those  Germans  who  attempt  to 
impugn  the  historical  accuracy  of  this  Prophet,  by  tacitly 
assuming  that  there  is  no  real,  and  positive,  and  consistent 
knowledge  to  be  obtained  from  profane  writers,  and  then  by 
asserting  that  a  pseudo-Daniel  has  displayed  either  ignor- 
ance, carelessness,  or  deception.  They  appeal  to  the  histo- 
rians of  Greece,  as  if  they  were  contemporary  with  the 
events  which  they  record,  and  prefer  throwing  doubt  upon 
the  sacred  narrative,  to  sifting  the  evidence  upon  which 
they  believe  the  profane. 


THE  THREE  PRESIDENTS. 
CiiAP.  vi.  2. 

This  division  of  the  kingdom  into  120  provinces  is  exactly 
in  accordance  with  the  assertion  of  Xenophon,  who  says  that 
Cyrus  appointed  satraps  over  the  conquered  nations,  Ushe?', 
in  his  Annals,  p.  82,  thinks  that  Darius  followed  the  sug- 
gestion of  Cyrus,  who  instituted  this  method  of  government. 
This  verse  is  reconciled  with  the  first  of  Esther,  by  remem- 
bering that  after  the  conquest  of  Egypt  by  Cambyses,  and 
of  Thrace  and  India  by  Darius  Hystaspes,  seven  provinces 
were  added  to  the  number.  Junius,  according  to  Willet, 
states,  that  after  spending  a  year  in  settling  the  affairs  of 
Babylon,  he  resigned  all  power  to  Darius.  He  approves  of 
Calvin's  phrase,  "  regnare  in  commune,"  implying  the  joint 
reign  of  both  kings.  Josephus  is  in  error  in  multiplying  the 
number  by  three.  The  reason  for  the  appointment  of  these 
presidents  may  be  understood  variously.  The  Latin  interpre- 
ter, says  Willet,  translates  pTi,  nezek,  by  molestiam,  meaning 
"trouble,"  Darius  is  represented  as  sixty-two  years  of  age,  and 
naturally  fatigued  by  the  wear  and  tear  of  an  active  life.  Da- 
niel is  elevated  to  an  office  equivalent  to  that  of  the  Turkish 
grand  Vizier,  and  the  crime  imputed  to  him  seems  similar 
to  that  of  Rome — "  crimen  la3S8e  majestatis,"  a  kind  of 
high  treason.  The  word  Tr?"^,  gnillah,  (verse  4,)  is  trans- 
lated by  Wintle  very  appropriately  "  action"  in  the  forensic 
sense,  equivalent  to  the  Greek  alrla.  These  presidents  and 
princes  came  in  concourse  and  tumultuously  before  the  king. 
The  Vulgate  "  surripuerunt,"  came  by  stealth,  is  disapproved 
by  Wintle. 


460  DISSERTATIONS. 

Ver.  7.  The  decree  by  which  Daniel  was  entrapped  has 
occasioned  the  special  cavil  of  Bertholdt  and  his  adherents. 
They  have  treated  it  as  an  erroneous  fiction,  hut  have  been 
appositely  refuted  hy  Hengstenberg.  Oriental  kings,  he 
reminds  us,  were  often  treated  as  objects  of  exclusive  wor- 
ship. Heeren  has  stated  "  that  the  kings  of  the  Modes 
and  Persians  were  regarded  and  worshipped  as  representa- 
tions and  incarnations  of  Ormuzd."-^  In  the  sacred  books  of 
the  Zend  religion,  "  Iran,  the  Medo-Bactrian  kingdom  under 
Gustasp,  is  to  him  the  image  of  the  kingdom  of  Ormuzd  ; 
the  king  himself  the  image  of  Ormuzd  ;  Turan,  the  northern 
nomad  land,  where  Afrasiat  rules,  is  the  image  of  the  king- 
dom of  darkness,  under  the  rule  of  Ahriman.''  The  king 
was  the  visible  manifestation  of  Ormuzd,  like  him,  com- 
manding, with  unlimited  power,  the  seven  princes  of  the 
empire ;  next  in  rank  to  him  were  the  representatives  of 
the  seven  Amshaspands,  who  stood  round  the  throne  of  Or- 
muzd. Similar  testimony  respecting  the  worship  paid  to 
the  monarchs  of  the  East,  is  given  by  Plutarch,  Xenophon, 
Socrates,  and  Arrian.  Curtius  distinctly  asserts,  that  the 
Persians  worshipped  their  kings  among  their  gods,  so  that 
the  credibility  of  Daniel  is  fully  vindicated  by  the  records  of 
profane  antiquity.  On  the  royal  tombs  at  Persepolis,  there 
are  various  sculptures  representing  the  Persian  kings  as 
gods,  and  in  De  Sacy's  Persian  inscriptions,  they  are  termed 
the  offspring  of  gods. 

Ver.  10.  Daniel's  conduct  and  prayer,  as  here  recorded, 
have  been  questioned  by  some  German  critics,  on  the  ground 
of  practices  and  usages  as  yet  unknown  in  Upper  Asia. 
The  custom  of  praying  towards  Jerusalem,  it  is  said,  did  not 
arise  among  the  Jews  living  abroad,  till  after  the  rebuilding 
of  the  temple.  But  it  must  not  be  forgotten  that  it  prevailed 
among  the  Jews  from  early  times.  David  prayed  towards 
the  sanctuary,  and  raised  his  hands  towards  it.  The  Dedi- 
cation prayer  of  Solomon  contains  a  distinct  injunction  to 
the  same  effect.  The  very  place,  says  Stolberg,  where  the 
temple  had  stood  and  was  again  to  stand,  was  holy  to 
'  Heeren.  liken.  Aiujs.,  3te,  i.  1.  p.  474,  and  Ileng.,  p.  103..  et  seq. 


TITK  OFEK  WINDOAVS  TOWARDS  JERUSALEM.  4G1 

Daniel.^  The  hours  at  which  the  Prophet  offered  up  his 
prayer  are  said  to  belong  to  the  fine-spun  religiousness  of 
the  later  Jews.  But  this  assertion  is  made  in  forgetfulness 
of  the  ancient  custom  of  all  nations  to  have  fixed  and 
invariable  periods  for  the  worship  of  their  deities.  Willet 
approves  of  Calvin's  comments  on  this  passage,  and  CEcolam- 
jmdius  considers  it  a  thanksgiving  for  the  encouraging 
beginning,  happy  success,  and  prosperous  end  of  our  under- 
takings. Willet  also  discusses  the  propriety  of  Daniel's 
exposing  4iimself  thus  openly  to  the  malice  of  his  enemies, 
after  he  knew  of  the  king's  decree.  He  agrees  on  the  whole 
with  the  practical  comment  of  Calvin,  and  adduces  it  as  an 
example  of  perseverance  in  the  line  of  duty,  in  full  con- 
fidence of  the  protecting  power  of  God,  and  in  defiance  of 
all  the  malice  of  the  most  inveterate  foes. 

Ver.  10.  The  open  windows  towards  Jerusalem. — Vari- 
ous writers  have  supposed  this  action  of  the  Prophet's  to  be 
the  result  of  ostentation.    Calvin  has  treated  this  point  ably, 
and  Wetstein,  in  his  Notes  on  Acts  i.  13,  has  explained  the 
nature   of  "  the   ujiper   chamber"   in   the   Jewish  houses, 
and  their  use   either  as  oratories   or  for  other  solemn   or 
festive  purposes.     Shaw,  in  his  Travels,  (p.  280,)  alludes  to 
their  structure  and  use.      The  light  was  usually  admitted 
into  these  upper  rooms  through  large  windows,  and  the  Jews 
naturally  turned  towards  Jerusalem  in  prayer,  with  earnest 
longing  for  speedy  deliverance.      The  "  three  times  a-day" 
has  been  used  by  Bellarmine^  as  an  argument  for  the  cano- 
nical hours  of  the  Romish  Church,  and  Pintus  goes  further 
to  insist  on  seven,  according  to  Psalm  cxix.     But  all  these 
arguments  which  enforce  Christian  duties  by  Jewish  prac- 
tices are  erroneous.     Calvin's  principle  is  judiciously  stated, 
but  it  is  founded  on  enlightened   and   Christian  common 
sense,  and  not  in  a  blind  adherence  to  Jewish  traditions. 
Similar  principles  should  guide  us  as  to  praying  towards  the 
east.      (Ecolampadius   refers    to    the    supposed   Apostolic 

*  Religionsg.,  iv.  p.  48,  ap.  IIeng.,p.  IIG;  also  Vitrivga  deSr/n.,-p.  179. 
Eisenmenger,  i.  p.  584,  eod.  auct. 

^  Lib.  i.  De  hon.  oper.  in.  part ic,  c.  xii. 


462  DISSERTATIONS. 

tradition  of  worsliijjping  towards  tlie  east,  but  he  reprobates 
it  as  superstitious.  Nos  j^citrican  nostram  in  coelis  habemus, 
eta  Deo  originem.  Iren^eus-^  ascribes  this  superstition  as  a 
lieresy  to  the  Ebionites.  Diiniel's  open,  profession  of  his 
faith  in  God  lias  been  censured  as  too  bold  and  ill  judged 
for  our  imitation,  but  it  lias  also  been  ably  vindicated  as 
an  example  of  perseverance  in  religious  duty  when  our 
conscience  justifies  us  in  maintaining  God's  truth  before 
men.  Willet  approves  of  Calvin  s  distinction  "  of  Confes- 
sion, that  it  is  of  two  sorts,  cum  j^alam  testamur,  quod  est 
in  animo,  et  ne  aliquod  perversa^  simidationis  signum 
demus." 

While  this  sheet  is  passing  througli  the  press,  a  very  illus- 
trative work,  confirming  the  historical  accuracy  of  Daniel, 
has  been  published,  entitled  "  Nineveh  and  its  Palaces  : 
the  Discoveries  of  Botta  and  Layard  applied  to  the  elucida- 
tion of  Holy  Writ;  by  Joseph  Bonomi,  F.R.S.L.''  It  con- 
tains the  latest  and  best  interpretations  of  the  cuneiform 
inscriptions,  and  is  worthy  of  attentive  perusal. 

'  Adv.  H':eres.,  lib.  i.  cap.  xxvi. 


THE  KING'S  DECEASE. 

CiiAl'.  vi.  28. 

Could  we  ascertain  accurately  when  deatli  closed  "  the 
reign  of  Darius,"  most  of  the  controversies  concerning  the 
history  of  these  times  and  personages  Avould  be  set  at  rest. 
We  have  first  to  determine  ivho  Darius  was?  and  secondly, 
to  discover  whether  a  portion  of  his  reign  is  contemporaneous 
with  that  of  Cyrus  ?  With  respect  to  the  first  jjoint,  it  ought 
to  be  fully  understood  that  there  is  no  actual  correspondence 
between  this  monarch  and  any  well-attested  ruler  mentioned 
in  profane  history.  The  balance  of  probabilities  is  in  favour 
of  his  being  Cyaxares,  but  we  have  already  stated  how 
Xeaophon,  Ctesias,  and  Herodotus  difi'er  on  the  point ;  and 
we  are  careful  to  repeat  this,  because  the  futility  of  the 
Neologian  arguments  might  otherwise  entrap  the  unwary. 
For  instance,  D7\  Wells  has  the  following  Note  : — "  It  is  to  be 
observed  that  in  Ptolemy's  Canon  the  two  years  of  Darius 
the  Mode's  reign  are  reckoned  to  Cyrus,  who  accordingly  has 
therein  nine  years  assigned  for  his  reign ;  whereas  Xeno- 
phon  assigns  but  seven  years  to  it,  reckoning  the  first  year  the 
same  as  Ezra  doth,  viz.,  from  the  death  of  Darius  and  Cam- 
byses.''  Wintle  again  states,  "  there  is  no  doubt  but  Darius 
the  Mode,  whoever  he  was,  reigned,  according  to  Daniel, 
from  the  capture  of  Babylon  till  this  same  first  year  of  Cyrus, 
or  till  the  commencement  of  the  reign  allotted  by  Scripture 
to  Cyrus  the  Persian."  (Preface,  p.  xxix.,  where  reference 
is  made  to  a  Memoir  by  31.  Freret,  containing  many  just 
and  accurate  dates  assigned  to  the  life  and  transactions  of 
Cyrus.)     The  reader  cannot  fail  to  perceive  that  this  sen- 


46-i  DISSERTATIONS. 

tence  leaves  the  two  important  questions  in  as  much  doubt 
as  ever.  Dr.  Eadie,  of  the  American  Presbyterian  Churcli, 
states,  too,  positively,  "  The  kingdom  of  Babylon  was  given 
by  Cyrus  to  Darius  the  Mode,  or  Cyaxares  II.,  as  a  reward 
for  his  services  ;  and  after  his  death,  at  the  end  of  two  years, 
this  kingdom  returned  to  Cyrus,  and  hence  Cyrus  is  spoken 
of  as  if  he  were  the  successor  of  Darius  at  Babylon.  Dan. 
vi.  28." — (Art.,  Daniel,  in  his  Bihl.  Gycl.)  Willet  informs 
us  that  Tertullian  and  Cyril  of  Jerusalem  took  Darius  for 
Darius  Hystaspes,  (p.  175;)  and  the  noble  Duke,  to  whom 
we  have  already  referred,  agrees  in  this  opinion,  and  argues 
very  elaborately  in  its  favour. 

The  German  Neologians  have  not  been  slow  to  construct 
a  charge  of  inaccuracy  against  Daniel,  in  consequence  of 
these  historic  difficulties.  Bertholdt,  Bleek,  and  De  Wette, 
treat  it  as  an  error  to  call  Cyaxares  II.  by  the  name  of 
Darius,  and  suppose  it  a  confusion  with  the  son  of  Hys- 
taspes. But  before  the  commentator  on  Scripture  ventures 
to  use  the  phrase,  "  historic  inaccuracy,"  he  must  first  clearly 
ascertain  what  historic  accuracy  really  is.  An  unlearned 
reader  might  suppose  from  their  reasonings  that  all  the  pro- 
fane historians  agreed  in  their  accounts,  and  that  the  only 
element  of  confusion  was  that  introduced  by  the  narrative 
of  Scripture.  But  the  truth  is  far  otherwise.  No  two 
authors  agree  in  their  statements  throughout.  Ancient  his- 
tory is,  in  fact,  simply  an  ideal  deduction  from  a  variety  of 
conflicting  traditions.  Of  Cyaxares  II.,  for  instance,  neither 
Herodotus  nor  Justin  say  anything.  Neither  of  them  men- 
tion any  son  of  Astyages.  Diodorus  Siculus,  Strabo,  and 
Polysenus,  agree  with  them  in  asserting  that  the  Median 
empire  closed  with  Astyages,  and  the  Persian  began  at  once 
with  Cyrus ;  and  yet  there  is  evidence  to  shew  that  Darius 
the  Mede  was  a  reai  person.  "  Still  farther,"  says  Heng- 
stenberg,  "the  author  agrees  in  another  special  fact  with 
profane  history.  Xenophon  relates  ^  that  soon  after  the 
taking  of  Babylon,  the  conquered  lands  were  divided  into 
provinces,  and  governors  set  over  them.     All  tliis  is  stated 

1  Cyropsedia,  lib.  viii.,  chap,  vi  ,  &c. ;  Berth.,  ii.  p.  848,  ff. ;  Rosen. 
Alterthuinsk,  i.  1,  p.  369;  Jahn.  Arch.,  ii.  1,  p.  244. 


THE  king's  dream.  465 

in  our  book,  too."  Are  we,  indeed,  to  infer,  from  a  mere 
difference  of  names,  that  the  author  is  chargeable  with  con- 
founding them  ?  The  Cambyses  of  profane  writers  is  called 
in  the  book  of  Ezra,  Achaschverosh  (Ahasuerus).  Pseudo- 
smerdis  bears  in  profane  writers  two  different  names  —  in 
Ctesias,  Spendates  ;  in  Justin,  Oropastes ;  and  in  Ezra  he 
appears  under  a  third  name,  Artachshasta  (Artaxerxes). 
"  Now,  why  is  this  appearance  in  all  other  cases  unani- 
mously explained  on  the  ground  that  the  names  of  kings 
were  not  noviina  propria,  but  surnames,  whilst,  on  the  con- 
trary, in  this  single  instance,  this  explanation  is  not  once 
proposed  as  possible  ?  And  yet  in  this  very  case  this  expla- 
nation is  quite  natural,  since  it  is  generally  allowed  that  the 
name  Darius  in  particular  is  an  appellation.  That  it  was  a 
mere  title  appears  from  this,  that  several  different  kings 
bear  it/'  Herbelot  says  the  name  Dara  is  Persian,  and  ap- 
pellative, signifying  "  sovereign."  ^ 

When  we  descend  to  the  historians  of  the  Christian  era, 
we  find  in  the  Armenian  Chronicle  of  Eusebius  a  confirma- 
tion of  the  narrative  under  review.  In  a  short  appendix  to 
a  fragment  of  Abydenus,  found  also  in  the  Prceparatio 
Evangelica,  Darius  is  distinctly  mentioned  as  king ;  so  that 
if  it  be  impossible  to  be  certain  as  to  the  identity  of  this 
king  with  Cyaxares,  yet  it  must  be  remembered  that,  pro- 
fane history,  independently  of  Scripiiire,  is  at  variance  with 
itself,  and  that  no  new  element  of  discord  is  introduced  by 
our  Prophet.  Let  the  objector  first  settle  what  the  events 
connected  with  the  overthrow  of  Babylon  from  uninspired 
authorities  really  were,  and  we  shall  then  be  prejiared  to 
shew  that  the  writer  of  this  book  was  free  from  inaccuracies, 
and  that  all  the  obscurity  hovering  over  the  subject  arises 
from  our  very  imj)erfect  knowledge  of  the  occurrences  of  this 
period.  And  the  more  fully  the  assertions  of  the  Neologists 
are  investigated,  the  more  baseless  will  their  charges  against 
this  Prophet  of  Jehovah  appear. 

1  See  Hengstenberg's  Authorities  on  p.  41,wli<?re  Gesenius  ami  Winer 
are  quoted  as  well  as  Heeren  Ideen,  i.  1,  p.  Ifi.S ;  and  Volner/  Rrrh.  N'onv,, 
t.  i.  p.  144.     Erlit.  Paris,  1814. 

VOL.  I.  2  a 


4()6  DISSERTATIONS. 


THE  PEOLONGATION  OF  DANIEL'S  LIFE. 
Chap.  vi.  28. 

The  prolongation  of  our  Prophet's  life  till  the  era  specified 
in  this  verse,  is  worthy  of  our  notice,  that  we  may,  if  pos- 
sible, accurately  ascertain  his  age  at  leading  periods  of  his 
history.  We  cannot  ascertain  precisely  the  year  of  his 
entrance  into  public  life.  He  was  born  shortly  before  King 
Josiah's  death,  probably  about  G20  b.  c.  ;  and  thus  he  had 
many  opportunities  of  cultivating  that  early  piety  for  which 
he  Avas  conspicuous.  He  was  about  fourteen  3'ears  old  when 
taken  captive  to  Babylon.  Three  years  afterwards,  the  king 
of  Israel  threw  off  the  Babylonian  yoke,  and  thus  he  and  his 
companions  became  hostages  and  forerunners  of  the  capture 
of  the  whole  nation.  From  Jahn's  Biblical  Antiquities,  we 
learn  how  skilled  he  was  in  various  sciences  after  three 
years'  training,  (pp.  99,  100  ;)  and  the  high  opinion  which 
was  entertained  of  his  integrity,  wisdom,  and  piety,  is  con- 
firmed by  the  remarkable  honour  paid  to  him  by  the  Pro- 
phet Ezekiel.  He  is  connected,  while  alive,  with  Noah  and 
Job.  (See  Ezek.  xiv.  14,  and  Calvin's  comment  on  the  pas- 
sage in  our  Edition,  vol.  ii.  p.  68.) 

The  dream  and  its  interpretation  in  chap.  ii.  occurred 
during  Daniel's  youth,  and  resulted  in  his  promotion  witli 
his  three  friends  to  the  highest  offices  of  the  kingdom.  We 
now  lose  sight  of  him  for  thirty  years,  and  it  is  impossible  to 
determine  whether  he  sat  at  the  king's  gate  during  the 
whole  of  this  period.  The  erection  of  the  image  on  the 
plains  of  Dura,  and  the  subsequent  punishment  of  his  three 
companions,  seem  inconsistent  with  his  residence  at  that 
time  at  Babylon  as  an  adviser  of  his  sovereign.  The  three 
"  children,"  as  they  are  termed  in  chap.  i.  17,  were  now 
about  fifty  years  of  age ;  and  it  has  become  necessary  to 
remark  this,  because  some  have  spoken  of  them  as  still 
cliildron  when  thus  miraculouslv  delivered  from  destruction. 


THE  PROLONGATION  OF  L»ANIEL's  LIFE.  4b7 

Wc  too  often  take  for  granted  impressions  of  this  kind, 
which  we  have  imperceptibly  imbibed  in  our  earliest  days  ; 
and  besides  this,  the  works  of  the  great  masters  in  painting 
have  fostered  the  error.  These  splendid  productions  of  Euro- 
pean art  are  often  glaringly  untrue,  yet  while  based  upon 
fabulous  anachronisms,  they  too  often  adhere  to  the  imagina- 
tion, and  influence  our  thoughts  in  days  of  more  mature 
advancement.  At  the  period  of  tlie  dream  in  chajx  iv. 
Daniel  was  about  fifty  years  of  age  ;  and  thus  Ave  have 
another  gap  of  about  fifteen  years.  Eelshazzar  had  now 
ascended  his  grandfather's  throne.  The  mystic  characters 
on  the  wall  soon  reveal  a  feaiful  reality.  Darius  the  Made 
still  esteems  the  upright  counsellor,  and  he  had  become  a 
venerable  "ancient  of  days''  before  he  is  thrust  into  the 
lion's  den.  During  the  firet  year  of  King  Darius,  he  learned, 
from  the  Book  of  Jeremiah,  the  approaching  period  of  Judah's 
deliverance.  During  the  third  year  of  Cyrus,  he  is  fiivoured 
with  a  vision  on  the  banks  of  the  Tigris.  (Chap.  x.  ]-4.) 
We  cannot  ascertain  how  long  he  lived  after  this  period, 
but  he  was  at  least  eighty  years  of  age  when  he  died.  Va- 
rious assertions  and  traditions  exist  among  the  Jews  respect- 
■  ing  both  the  time  and  place  of  his  decease,  and  these  have 
passed  current,  through  the  unsuspecting  simplicity  of  some 
of  our  older  expounders,  who  record  as  certain  the  hazard- 
ous statements  of  the  authorities  on  which  they  rely.  Dr. 
Wells,  after  comparing  various  dates,  concludes,  "  that  Da- 
niel was  about  eighty-nine  or  ninety  years  old  in  the  third 
year  of  Cyrus  ;"  he  pays  no  regard  to  the  conjectures  of 
some,  who  make  him  to  have  lived  one  hundred  and  thirtv- 
eight,  or  one  hundred  and  fifty  years,  and  adds  the  possibility 
of  his  reaching  one  hundred  years. 

Our  object  in  view  in  impressing  this  chronology  is  to 
disabuse  the  public  mind  of  the  Romish  ideas  connected 
with  what  they  term,  "  The  song  of  the  three  children." 
Their  usual  method  of  treating  these  three  martyrs  for  truth 
and  holiness  is  utterly  erroneous,  and  like  every  other 
error  of  theirs,  injurious  and  pernicious  in  proportion  as  it 
deviates  from  the  written  and  infallible  Woed  of  the 
LIVING  God. 


CottcIuOmg:  ftematfts. 


Having  brouglit  our  Dissertations  on  tlie  Historical 
portion  of  this  sacred  book  to  a  close,  we  have  still  another 
duty  to  discharge  in  editing  these  Commentaries.  We  have 
already  defended  our  Heformer  from  the  charges  of  the 
German  Neologist,  and  from  the  censures  of  the  fanciful  ex- 
pounders of  prophecy ;  we  have  now  merely  to  offer  a  few 
comments  on  the  Practical  Inferences  which  Calvin  so 
ably  draAvs  from  the  insjiired  narrative.  While  perusing  this 
volume,  the  reader  must  often  have  felt  the  difference  be- 
tween the  state  of  the  world  in  the  days  of  Nebuchadnezzar 
and  his  own.  Those  were  emphatically  days  of  visions,  and  ' 
marvels,  and  visibly  divine  interpositions.  We,  on  the  con- 
trary, pass  on  along  the  even  tenor  of  the  walk  of  life,  with- 
out expecting  to  behold  a  hand-writing  on  the  wall,  or  to 
experience  the  all-devouring  heat  of  a  "  burning  fiery  fur- 
nace." We  see  no  vision  in  the  night  season  foretelling  the 
wonders  of  an  unknown  future,  and  expect  neither  magician 
nor  prophet  to  expound  with  the  authority  of  heaven  the 
images  of  our  sleeping  hours.  Yet,  with  our  Reformer,  we 
see  the  world  agitated  in  all  quarters  with  unexpected  re- 
volutions. Oppression,  and  intrigue,  and  tyranny,  prevail 
among  the  rulers  of  Europe  and  of  Christendom,  and  there 
seems  no  human  means  adequate  to  the  task  of  stemming  the 
tide  of  recklessness  and  infidelity  as  it  overflows  the  nations. 
If  these  comments  on  scriptural  jirophecy  are  to  be  useful 
in  our  day  and  generation,  they  need  some  connecting  links 
of  interpretation  Avhicli  may  apply  the  general  principles 
enunciated    to    the   practical    problem    to    be   worked    out. 


CONCLUDING  REMAKKS.  469 

Otherwise,  we  either  make  no  intelligent  use  of  such  a  his- 
tory as  this  volume  contains,  or  else  we  apply  it  wrong.  The 
latter  error  is  a  very  common  one ;  and  as  many  are  liable 
to  its  commission,  we  trust  these  concluding  remarks  will 
be  found  suitable  and  instructive.  It  may  appear  to  many 
readers  that  Calvin  in  his  Practical  Exhortations  over- 
looks this  diiference  between  a  miraculous  dispensation  and 
the  ordinary  condition  of  God's  people  under  the  New  Cove- 
nant. If  he  be  somewhat  open  to  this  charge,  it  is  readily 
accounted  Jbr  by  the  times  in  which  he  lived,  Calvin,  like 
Daniel,  was  an  exile  from  his  fatherland.  The  house  of 
Valois  and  tlieir  tyrant  kings  were  to  him  the  exact  coun- 
terparts of  tiie  Babylonian  monarchs.  They  were  absolute 
sovereigns,  and  most  ferocious  persecutors  of  the  people  of 
the  Lord.  The  Medici,  the  Guises,  and  the  Lorraines  of  his 
day  were  to  liim  the  very  antitypes  of  the  nobles  who 
fawned  upon  Nebucliadnezzar,  and  of  the  presidents  who 
inveigled  Darius.  In  his  Dedicatory  Epistle  prefixed  to 
this  volume,  the  pious  in  France  are  represented  as  in  a 
position  exactly  similar  to  that  of  the  Jews  during  their 
captivity.  The  parallel  being  in  each  case  so  striking  and 
so  different  to  what  we  see  and  experience  in  these  days,  we 
need  not  be  surprised  at  Calvin's  expectation  of  special  in- 
terpositions, and  at  our  own  backwardness  to  appreciate  the 
full  suitability  of  his  comments.  Now  there  is  clearly  a 
sense  in  which  such  "special  deliverances''  are  real,  and  a 
sense  in  which  they  are  not.  And  as  this  is  a  point  of  some 
importance  involving  the  idea  of  the  Almighty  which  our 
Reformer  has  presented  to  us  in  the  preceding  pages,  we 
shall  comment  at  some  length  on  a  few  passages  of  im- 
portance. 

For  instance,  on  chap.  ii.  21,  jj.  14-i  and  following,  we 
have  a  full  reply  to  unbelieving  objections  to  God's  provi- 
dential government  of  the  world.  The  profane  are  said  to 
consider  all  things  acted  upon  by  a  "  blind  impulse,"  and 
"  others  affirm  the  human  race  to  be  a  kind  of  sport  to  God, 
since  men  arc  tossed  about  like  balls."  The  chief  cavils  of 
the  Reformation  period  were  those  which  proceeded  from 
complete   scepticism.     Philosoj>hers  having  thrown  oif  the 


470  CONCLUDING  REMARKS. 

superstitions  of  Popery  naturally  doubted  and  disputed  all 
tilings.  The  reasoners  of  Calvin's  days  were  something  like 
those  intelligent  Hindoos  who  are  now  worshippers  of  nei- 
ther Brahma  nor  Christ.  They  are  in  a  transition  state,  and 
liaving  unlearned  so  much,  they  scarcely  know  where  to  lay 
the  foundation-stone  of  trustworthy  belief  Throughout 
these  Lectures,  our  author  is  constantly  answering  the  argu- 
ments of  those  contemporaries  who  felt  the  hollowness  of 
Rome,  and  had  not  yet  tried  the  lirmness  of  Geneva.  Still 
to  us  his  replies  may  not  be  convincing.  This  remark  ap- 
plies to  the  following  passage :  "  If  the  sun  always  rose  and 
set  at  the  same  period,  or  at  least  certain  symmetrical 
changes  took  place  yearly,  Avithout  any  casual  change  ;  if 
the  days  of  winter  were  not  short,  and  those  of  summer  not 
long,  we  might  then  discover  the  same  order  of  nature,  and 
in  this  way  God  would  be  rejected  from  his  dominion."  Here 
we  must  remember  that  in  Calvin's  days  most  men  were 
ignorant  of  those  general  laws  and  all-pervading  principles 
by  which  the  Author  of  nature  governs  and  sustains  the  uni- 
verse. In  his  day,  there  was  scarcely  any  choice  between 
the  system  which  represented  the  Almighty  removed  in  a 
kind  of  Epicurean  repose  far  away  from  the  woiks  of  his 
hand,  and  a  system  which  supposed  him  to  interfere  arbi- 
trarily and  suddenly  in  favour  of  one  party,  and  to  the  dis- 
comfiture of  another.  Since  this  period,  the  researches  of 
modern  science  have  discovered  for  us  the  numerous,  the 
simple,  and  seemingly  self-acting  principles,  according  to 
which  the  days  of  winter  are  short,  and  those  of  summer 
long.  We  can  contemplate  humbly  "  the  same  order  of 
nature"  from  year  to  year  with  undeviating  regularity,  and 
yet  never  be  tempted  "  to  reject  God  from  his  dominion." 
Yea,  the  marvel  is  this,  the  more  we  are  trained  to  view 
the  comprehensive  theories  of  physical  astronomy,  and  che- 
mistry, and  magnetism,  the  more  are  we  led  to  adore  and  to 
magnify  the  Great  and  the  All-powerful  Original.  Such 
studies  do  not  lead  us  to  "  erect  nature  into  a  deity,"  and  to 
reject  the  Creator  from  his  own  dominion.  They  rather  lead 
us  to  detect  the  fallacy  in  the  expression  "nature  does  this 
or  that ;"  they  prove  to  us  that  there  is  no  such  existence 


CONCLUDING  REMARKS.  471 

as  "  iiatuiv,"  but  that  tbe  Avord  is  but  an  expression  for  a 
complex  and  comprehensive  idea  of  external  objects,  in  tlic 
minds  of  men.  The  Almighty  is  seen  bj-'the  true  naturalist 
in  all  his  AAorks,  not  as  interposing  visibly  and  surprisingly 
at  one  time,  and  leaving  all  things  to  themselves  at  another  ; 
but  rather  as  impressing  on  every  created  particle  of  matter 
its  own  condition  of  obedience  to  certain  laws  which  we  call 
either  mechanical  or  chemical,  vital  or  organic.  And  it 
is  the  merciful  arrangement  of  providence  that  a  persevering 
study  of  God's  works  prepares  the  mind  for  an  intelligent 
perusal  of  his  word.  The  habit  of  looking  for  such  general 
principles  as  gravitation,  attraction,  organization,  and  de- 
velopment, of  applying  these  theories  to  practice  by  the  pro- 
cess of  mathematical  reasoning,  or  anatomical  dexterity,  and 
of  arriving  at  results  indisputably  true, — this  habit  of  mind 
is  an  excellent  preparative  for  the  equally  discursive  pursuit 
of  revealed  theology.  Thus  we  readily  detect  the  fallacy  of 
ascribing  the  events  of  life  to  either  fortune,  or  chance,  or 
nature.  Calvin  had  to  contend  with  them  as  if  they  were 
realities  ;  we  may  profit  by  Locke's  chapter  on  complex  ideas, 
and  treat  them  as  expressions  comprehending  many  separate 
existences,  so  related  to  each  other  that  we  form  "  a  collec- 
tive idea"  of  the  whole. 

By  continuing  this  process  of  thouglit  we  are  enabled  to 
explain,  although  not  to  defend  certain  phrases  of  Calvin's 
respecting  the  prerogatives  of  God.  On  chap.  v.  11,  men 
are  said  to  "  mingle  God  and  angels  in  complete  confusion," 
(p.  -326,)  and  on  ver.  21,  God  is  said  to  be  "  excluded  from 
the  government  of  the  world,"  (p.  338.)  The  moment  our 
attention  is  turned  to  the  point,  we  perceive  that  the  ideas 
only  of  God  and  angels  can  be  mingled,  and  in  imagination 
only  can  men  exclude  the  Almighty  from  his  sway  over  the 
wills  of  mankind.  Such  phrases,  we  must  remember,  are 
the  remnants  of  that  realism  which  lingered  in  the  minds 
of  many  of  the  Reformers,  and  still  clings  to  the  writings  of 
some  of  their  successors.  Such  expressions  as  we  meet  with 
on  chap.  vi.  10,  "  Draw  down  God  from  heaven,"  (p.  359,) 
and  on  ver.  16,  "  to  deprive  the  Almighty  of  his  sway,"  are 
better  avoided.     The  same  thought  may   be    expressed   in 


472  CONCLUDING  REMARKS. 

language  more  adapted  to  our  enlarged  views  of  the  glory 
of  our  Creator.  The  Hebrew  Prophets,  it  has  been  said, 
'"'  dramatized  the  particulars  of  their  mission,"  and  their 
symbolical  portraits  of  the  Almighty  were  afterwards 
received  as  exact  and  literal  descriptions  of  liis  character. 
The  Jewish  people,  even  in  the  time  of  Daniel,  were  but  in 
the  infancy  of  moral  and  intellectual  growth  ;  and  to  them 
the  well-known  proverb  most  aptly  applies,  '^Omne  ignotum 
pro  magnifico."  Everything  marvellous  was  attributed  at 
once  to  the  direct  agency  of  a  deity,  disturbing  rather  than 
controlling  the  occurrences  of  life.  Thus  the  world,  and  its 
surj^rising  tumults,  successes,  struggles,  and  reverses,  aj)- 
peared  but  a  scene  of  fortuitous  and  capricious  chance. 
But  the  more  we  advance  from  infancy  lo  manhood,  the 
more  we  gain  power  to  methodize  these  moral  phenomena 
under  some  fixed  and  intelligible  arrangement. 

It  is  possible  to  present  from  the  word  of  God  another 
reply  to  the  Epicurean  suppositions  of  Calvin's  day,  on 
principles  in  advance  of  those  which  he  adojits.  While  he 
represents  kings  as  actually  contending  with  the  Almighty, 
and  really  attempting  to  hurl  him  from  his  throne  in  heaven, 
we  must  remember  that  such  language  can  only  be  sugges- 
tive. The  foundation  of  all  true  reverence  for  Deity  is  the 
idea  of  an  infinite  and  invisible  Being,  of  whose  wisdom  and 
might  the  material  universe  is  the  product,  and.  of  whose 
moral  nature  the  conscience  of  man  is  the  image.  When 
asked  for  rigid  proof  of  this  assertion,  we  are  constrained  to 
refer  it  to  that  failh  which  is  peculiarly  his  gift.  The  double 
postulate  of  that  essential  existence  which  is  spiritual,  and 
of  something  in  ourselves,  which  is  his  image,  is  the  neces- 
sary rock  upon  which  we  must  be  placed  before  we  can  under- 
stand our  origin  and  ourdestiny — our  position  in  the  universe 
— our  moral  relation  to  that  system  of  providence  into  which 
yie  find  ourselves  born.  And  this  series  of  providential 
occurrences  is  in  many  respects  exactly  the  opposite  to  that 
described  in  these  six  chapters  of  Daniel.  Miraculous  and 
supernatural  agency  is  here  variously  employed  to  counter- 
act what  are  known  to  us  as  the  ordinary  laws  of  nature. 
Tlie  simple  will  of  the  Almighty  annihilates  the  eftect  of 


CONCLUDING  REMARKS.  473 

fire  in  the  furnace,  and  the  ferocity  of  lions  in  their  den. 
A  sweeping  act  of  his  power  converts  one  despot  into  the 
appearance  of  a  beast  of  prey,  and  affrights  another  by  the 
ominous  appearance  of  a  hand  writing  vengeance  on  a  wall. 
We  cannot  expect  such  special  revelations,  judgments,  or 
deliverances.  Our  study  of  the  character  of  Deity  is  con- 
tained in  the  revealed  record  of  such  wonders,  and  in  the 
present  and  past  history  of  man  and  of  the  physical  world. 
Moral  and  natural  philosophy,  under  the  guidance  of  revealed 
religion,  is  for  us  the  exponent  of  the  idea  of  Deity.  The 
omnipresence  of  mind  in  outward  nature  is  now  all  but 
visible  to  every  student.  Vast  as  the  universe  is,  we  know 
it  to  be  pervaded  by  a  moral  purpose,  and  this  presents  that 
view  of  Deity  which  provides  for  adoration,  and  love,  and 
reverence,  without  limit,  and  satisfies  the  longings  for  wor- 
ship which  are  implanted  deeply  in  the  human  soul.  Thus 
we  clothe  the  idea  of  an  infinite  spirit  with  the  attributes  of 
a  human  conscience  ;  we  are  not  satisfied  with  "  a  dynamic 
centre  of  the  universe,''  we  desire  to  feel  our  souls  overflow 
with  that  mingled  wonder  and  love  which  constitutes  the  high- 
est and  noblest  worship  of  him  who  is  good.  The  history  of 
nations  and  of  families  impresses  upon  us  the  idea  of  a  per- 
sonal j)rovidential  Divinity,  having  fellow-feeling  with  tb.e 
wants  and  distresses,  the  joys  and  the  sorrows  of  mankind. 
Now,  we  also  believe  tliat  there  are  general,  harmonious, 
ever-acting  laws  of  his  providential  government  as  well  as  of 
his  physical.  And  the  study  of  ordinary  sciences  disciplines 
the  mind,  and  qualifies  it  to  perceive,  and  arrange,  and  reason 
upon  analogous  laws  in  the  moral  and  religious  government 
of  our  immortal  spirits.  A  firm  persuasion  that  there  is  no 
disorder  or  disturbance  in  God's  moral  sway — that  he  is  not 
influenced  by  caprice,  or  swayed  by  favouritism,  or  turned 
aside  by  passionate  entreaty,  is  necessary  as  the  key-stone 
to  the  arch  of  Christian  wisdom.  Tliose  very  confusions 
of  which  our  Reformer  writes  so  vigorously  in  his  Dedica- 
tory Epistle,  ascribing  them  to  the  "  red  and  sanguinary 
coliorts  and  horned  beasts,"  (p.  Ixix.,)  were  all  in  accordance 
witli  those  uniformities  of  action  which  we  now  desiirnate 
general  laivs.     So  far  from  considering  it  possible  for  God  to 


474  CONCLUDING  REMARKS. 

"  sit  at  case  in  heaven  and  desert  and  betray  his  own  cause," 
our  firm  reliance  on  the  permanence  of  those  principles  which 
underlie  and  encompass  all  others,  is  thereby  tested  and 
increased.  The  phenomena  of  political  government,  of  reli- 
gious persecution,  and  of  social  outbursts  of  fury  and 
fanaticism,  obey  laws  as  orderly  and  as  undeviating  as  those 
Avhich  regulate  the  motion  of  a  planet  or  the  passage  of 
electricity  along  the  wire.  Through  and  by  means  of  this 
"  setting  up  and  pulling  down  of  kings,"  the  Almighty  speaks 
a  language  addressed  alike  to  our  reason,  our  conscience, 
and  our  faith.  But  the  great  guarantee  of  our  spiritual 
improvement  is  the  fundamental  belief  that  there  is  harmon}'-, 
and  classification,  and  inflexible  regularity  throughout  the 
whole  moral  government  of  God.  The  very  possibility  of 
accident,  or  favouritism,  or  isolated  marvel,  must  be  banished 
from  our  thoughts.  "We  know,  by  long  course  of  proof  and 
exjierience,  that  they  do  not  exist  in  the  physical  world,  and 
we  cannot  allow  them  a  single  foot-print  within  the  domain 
of  our  moral  and  spiritual  nature.  Nothing  here  can 
be  an  anomaly,  nothing  an  exception.  In  the  uncultivated 
mind,  there  is  an  avidity  for  the  marvellous,  and  a  morbid 
eagerness  for  a  cheap  and  easy  solution  of  the  solemn  mys- 
teries concerning  God  and  the  soul ;  but  our  educated 
religious  life  is  like  "  a  star  hovering  on  the  horizon's  verge 
between  night  and  morning."  Thus,  by  faith  we  stand  at 
the  parting  of  the  two  roads,  imagined  by  Plato's  great  Par- 
menides,  betAveen  the  seeming  and  the  true.  As  this  star 
shines  brighter  over  our  path,  mere  external  ceremonies  and 
notional  expressions  become  more  and  more  objects  of  dis- 
trust ;  and  the  ideas  of  God  and  of  the  soul,  of  sin  and 
of  conscience,  of  heaven  and  of  glory,  become  more  and  more 
vivid  and  real  to  us.  And  if  any  are  afraid  that  the  pur- 
suit of  either  scientific,  or  moral,  or  religious  truth,  accord- 
ing to  the  principles  here  laid  down,  will  injure  true  religion 
or  saving  faith,  the  single  antidote  to  this  fear  is  found 
in  the  exhortation,  "  Have  faith  in  God."  (Mark  xi.  22.) 
Throughout  these  Lectures  our  Reformer  ever  clings  to  this 
scriptural  principle,  and  ever  illustrates  his  suljiject  ably, 
practically,    and    improvingly  ;    while  he   all  along   labours 


nONCLUUlNG  REMARKS.  475 

under  the  difficult  task  of  rendering  a  narrative  iiUerspersed 
with  miracle  available  for  the  improvement  of  modern 
Christians  who  live  under  a  totally  different  dispensation. 

As  another  illustration  of  this  difficulty,  we  may  turn  to 
cliap,  vi.  25-27,  p.  392,  where  our  commentator  asserts  of 
the  proHino,  that  tliey  so  unite  minor  deities  with  the  true 
that  "  he  lies  hid  in  a  crowd,  althougli  he  enjoys  a  slight 
pre-eminence."  Sucli  simple  and  racy  language  is  easily 
intelligible,  but  scarcely  dignified  enough.  It  justifies  the 
assertion  ihat  in  the  infancy  of  great  truths,  language  is  an 
index  of  our  ignorance  rather  than  of  our  knowledge.  Truly 
enough  all  men  "  wander  confusedly"  when  they  attempt  to 
render  palpable  to  others  their  contemplations  of  a  Deity. 
This  idea  is  the  most  vague  and  comprehensive  of  all — a 
universal  solvent  of  all  problems  in  the  early  stage  of  our 
religious  existence.  The  Egyptians  and  the  Greeks  saw  a 
god  everywhere — in  hill,  in  brook,  in  bird  and  beast.  They 
manifested  no  lack  of  faith  in  the  existence  of  beings  far 
superior  to  themselves  ;  and  when  the  priest  set  uj:)  the  ngly 
idol  in  its  gorgeous  temple,  he  never  imagined  he  was  creat- 
ing a  god  for  either  himself  or  the  people.  He  only  at- 
tempted, after  his  fashion,  to  give  fixity  and  embodiment  to 
the  ideas  of  Deity  which  were  floating  about  indefinitely  in 
the  minds  of  the  multitude.  But  the  interval  was  wide  in- 
deed between  these  metaphorical  symbols  and  the  simple 
abstract  idea  of  one  self-acting  Being  ruling  the  conscience 
and  swaying  the  future  destinies  of  all  men.  When  the  tree 
of  knowledge  was  separated  from  the  tree  of  life,  a  dark  and 
forlorn  interval  succeeded,  during  which  mankind  underwent 
long  struggles  of  disquietude  in  "  feeling  after"  the  Almighty 
One.  And  we  have  been  permitted  to  find  him.  To  believe 
in  his  permanent  presence  and  providence,  to  cling  to  him 
witli  the  trust  of  a  child  to  a  parent,  to  follow  after  him,  Avith 
no  voice  but  his  word  acting  on  conscience  and  cheering 
while  it  guides,  to  trust  him  even  amid  the  darkest  prospects, 
— this  it  is  to  have  faith  in  God.  And  this  trust  is  not  the 
mere  result  of  reason,  or  understanding,  or  sentiment,  or 
speculation.  It  is  woven  into  our  deepest  instincts  and  our 
noblest  aspirations.     It  unites  them  all.     It  is  completed  in 


476  CONCLUDING  REMARKS. 

love.  What  the  profane  call  Nature,  all  who  sympathize  in 
Darius's  proclamation  concerning  Daniel's  God,  feel  to  be  a 
legislation  of  love.  A  parent  wliose  government  is  unerring 
and  complete  is  ever  setting  before  us  the  unalterable  Law 
as  an  exhibition  of  unchanging  love.  The  very  severity  and 
uncompromising  character  of  this  idea  of  Deity  proves  the 
crowning  beneficence  of  his  kingship  over  the  powers  of  this 
world.  Inflexible  justice  and  unerring  certainty  become  the 
highest  proofs  of  all-jDervading  benevolence.  Herein  lies  the 
perfection  of  constancy  and  truth.  The  conscience  is  thus 
felt  to  be  the  vicegerent  of  this  Divinity  within.  Fonns  of 
thought  and  expression  must  change,  and  since  Calvin's 
time,  in  the  course  of  three  centuries,  they  have  passed 
through  many  changes  ;  and  man's  religious  condition  must 
always  be  modified  by  the  extension  of  his  knowledge,  his 
exjierience,  and  his  educated  capacities.  Many  habitual 
modes  of  thought  current  in  the  days  of  GEcolampadius  and 
Willet  have  been  set  aside  ;  the  disturbance  of  feeling  which 
this  occasioned  has  subsided,  and  our  comprehension  of  God's 
moral  sway  over  the  aftairs  of  men  has  been  enlarged  and 
purified  by  the  change.  His  hand-writing  is  now  legible  to 
us  on  ten  thousand  walls  where  of  old  it  was  a  blank.  The 
wonder  which  has  been  removed  from  special  facts  has  been 
transferred  to  general  laws  ;  and  if  "  the  dream  and  its  in- 
terj^retation"  are  not  now  sent  as  proofs  of  his  providence, 
there  has  sprung  up  instead  equally  striking  indications  of 
it  in  every  dewdrop  and  in  every  flower. 

The  PRACTICAL  IMPROVEMENT  which  is  so  appositely  made 
of  every  occurrence  throughout  this  historical  portion  of  the 
Lectures,  constitutes  a  large  share  of  their  value.  They 
always  plead  fervently  for  justice ;  always  and  everywhere 
they  place  justice  first.  They  shew  us  that  the  absolute  will 
of  the  most  unbending  tyranny  must  ultimately  yield  to  the 
Divine  omnipotence  of  justice,  and  that  all  defences  which 
human  power  may  raise  against  human  rights  are  utterly 
vain.  He  who  would  be  god-like  must  first  be  just,  and 
whatever  else  may  be  avoided,  there  is  no  escape  from  an 
avenging  judge  and  a  self-torturing  conscience.     Tliese  Le^- 


CONCLUDING  REMARKS.  477 

TURES  encourage  us  to  harbour  no  distrust  tliat  permanent 
evil  will  arise  to  us  from  doing  manfully  our  duty  ;  they 
banish  all  fear  that  religion  should  suffer  from  the  withdraw- 
ing of  any  suj^ports  which  are  proved  to  be  unsound.  They 
stir  us  up  to  do  the  work  assigned  to  us  while  yet  it  is  day 
with  affectionate  fidelity  and  all  earnestness  of  zeal,  and  are 
specially  instructive  in  an  age  like  ours,  more  remarkable 
for  the  variety  of  its  creeds  than  the  intensity  of  its  faith. 
Certainly  the  ancient  spirit  of  righteousness,  which  flourished 
so  vigorously  under  the  crushing  despotism  of  the  House  of 
Valois,  is  not  strong  within  us.  That  spirit  may  be  char- 
acterized as  moral  courage  and  religious  earnestness  com- 
bined witli  love  to  Christ  and  readiness  to  peril  life  for  his 
name.  And  while  it  has  almost  died  out  in  these  days,  the 
practical  exhortations  of  these  Lectures  may,  by  God's 
blessing,  aid  in  its  revival. 

Connected  with  the  practical  exposition  of  our  Proi)het, 
we  find  a  passage  in  chap.  v.  wliicli  demands  our  notice.  In 
commenting  on  ver.  5,  p.  31 5,  and  explaining  that  the  hand 
which  wrote  upon  the  wall  was  not  real,  but  only  a  figure, 
it  is  said,  "  Scripture  often  uses  this  form  of  speech,  and 
especially  when  treating  external  symbols."  ''Est  ergo  hcec 
etiam  sacrameiitalis  loquutio,  ut  ita  loquar."  It  would  sur- 
prise us  to  find  the  word  "  sacramental"  introduced  here,  if 
we  we.'e  unacquainted  with  the  modes  of  thought  and  ex- 
pression in  which  Calvin  was  brought  up.  But  when  we 
remember  the  very  strong  hold  which  the  phraseology  of  the 
schoolmen  had  upon  the  minds  of  all  who  were  early  imbued 
with  it,  we  enter  at  once  into  the  fulness  of  its  meaning. 
We  have  already  stated  in  our  Dissertations  on  Ezekiel, 
that  the  theology  of  Europe  was,  during  the  middle  ages, 
entirely  moulded  according  to  the  teaching  of  either  the 
Realists  or  the  Nominalists.  It  was  so  then,  and  it  is  so 
now.  These  two  classes  of  mental  cultivation  still  govern 
the  theological  studies  of  mankind,  and  will  probably  do  so 
till  the  end  of  our  Christian  dispensation.  The  theology  of 
Rome  is  the  growth  of  the  scholastic  philosophy  built  up  by 
the  Realists  ;  the  teaching  of  the  Reformers  springs  entirely 
from  that  of  the  Nominalists.     All  leanings  to  Rome  have 


478  CONOLUDING!  REMAKKS. 

in  them  the  essence  of  Realism,  made  manifest  by  some 
Romanizing  tendencies  ;  and  all  Ultra-Protestantism  verges 
towards  a  series  of  negatives  based  upon  Nominalism.  We 
have  already  alluded  to  the  first  nominalist,  to  whom  Luther 
and  Melancthon  own  their  deep  obligations.  "  The  real  ori- 
ginator of  the  Protestant  principle,"  says  the  author  of  The 
Vindication  of  Protestant  Principles,  "the  first  man  who  truly 
emancipated  himself  from  the  trammels  of  Popish  ecclesio- 
latry,  the  first,  in  fact,  who  referred  everything  to  Scripture, 
and  asserted  the  right  of  private  judgment  in  its  interpreta- 
tion, was  our  own  countryman,  William  of  Ockham,  in  Sur- 
rey." He  died  at  Munich  in  the  year  1347,  just  170  years 
before  Luther  fastened  his  ninety-five  propositions  to  the 
church  doors  at  Wittemberg.  Leopold  Ranke  also  asserts 
that  the  celebrated  nominalist,  Gabriel  Biel,  was  chiefly  an 
cpitomizer  of  this  favourite  writer  of  Melancthon's.  (See 
Vindic.  Prot.  Prin.,  p.  5,  and  note  on  p.  121.)  The  Zurich 
Letters  (Ep.  xxiii.,  Park.  Soc.)  inform  us  of  the  language  of 
Bishop  Jewel  when  writing  to  Peter  Martyr,  5th  November 
1559, — "We  have  deserted  the  ranks  of  Scotus  and  Aquinas 
for  those  of  the  Occamists  and  Nominalists,"  (p.  53.)  1842. 
This  sentence  condenses  under  a  short  formula  the  very 
essence  of  the  controversies  which  now  agitate  Christendom 
at  large.  We  cannot  dwell  here  on  the  proofs  of  this  im- 
portant statement ;  we  can  only  remind  the  reader  of  these 
Lectures  that  he  will  find  some  lingering  traces  of  the  real- 
ism which  once  pervaded  the  theology  of  Euroj)e,  and  in 
which  Calvin  was  brought  up.  We  all  know  how  exceedingly 
difficult  it  is  utterly  to  eiface  the  earliest  impressions  made 
upon  an  earnest  and  deeply  speculative  mind.  Whenever, 
for  instance,  some  of  the  expressions  with  respect  to  the 
Almighty  seem  alien  to  our  present  modes  of  thinking,  we 
are  now  able  to  trace  them  to  their  source,  and  to  set  them 
aside  as  remnants  of  a  system  which  our  Reformer  ener- 
getically and  vigorously  opposed.  He  is  always  leading  us 
to  cultivate  the  idea  of  a  moral  mind  pervading  all  that  we 
know  and  read  of  now,  and  can  know  hereafter.  This  ger- 
minant  truth  shines  like  light  within  our  souls ;  the  images 
and  visions,  the  trials  and  triumphs  of  Daniel  and  his  com- 


CONCLUDING  REMARKS  479 

pan  ions,  are  no  longer  insulated  atoms  in  chaos — a  mighty 
maze,  and  all  without  a  plan — but  portions  of  one  organic 
whole,  in  which  "we  are  personally  bound  up  for  both  time 
and  eternity.  And  the  more  we  surrender  ourselves  to  this 
trust  in  our  Parent  Spirit,  the  more  shall  we  find  our  igno- 
rance of  the  plans  of  Providence  removed,  and  the  cloud  of 
mystery  hanging  over  the  prevalence  of  evil  brightened  and 
dispersed.  Thus  the  discovery  of  the  laws  by  which  the 
universe  is  governed  by  no  means  excludes  the  Supreme 
Cause  from  our  contemplation  ;  on  the  contrary,  he  be- 
comes more  manifest  to  us  by  his  pervading  and  perpetual 
presence. 

Throughout  these  Lectures  we  are  ever  taught  that  we 
can  see  God  only  by  being  pure  in  heart.  The  preparation  for 
spiritual  insight  into  holy  mysteries  is  purity  of  conscience 
and  singleness  of  eye.  But  even  these  able  comments  do 
not  clear  up  everything.  Our  lot  on  earth  must  be  to  walk 
more  by  faith  than  by  sight.  This  is  the  chief  exercise  of 
the  soul,  which  is  essential  to  its  vitality  and  growth.  We 
must  have  at  times  our  mountains  of  vision  as  well  as  our 
valleys  of  the  shadow  of  death.  Never  let  us  doubt  the 
essential  permanence  of  justice,  and  righteousness,  and 
truthfulness.  By  this  Ave  shall  be  borne  up  through  regions 
of  cloud  into  realms  of  light.  Thus  will  our  spirituality  be 
strengthened  and  refined :  thus  we  shall  be  permitted  to 
obtain  larger  perceptions  of  God's  character  and  maturer 
judgments  of  his  purj^oses. 


END  OF  VOLUME  l. 


EDINBURGH:    T.  CONSTABLE,  PHTNTER  TO   IIKU  MAJESTY. 


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