A17641:220
Commentaries of the divine John Calvin, upon the prophet Daniel, translated into English, especially for the use of the family of the right honourable Earle of Huntingdon, to set forth as in a glass, how one may profitably read the Scriptures, by considering the text, meditating the sense thereof, and by prayerCommentaries of the diuine Iohn Caluine, vpon the prophet Daniell, translated into Englishe, especially for the vse of the family of the ryght honorable Earle of Huntingdon, to set forth as in a glasse, how one may profitably read the Scriptures, by consideryng the text, meditatyng the sense therof, and by prayer
London: printed by John Daye, 1570London: printed by Iohn Daye, 1570
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
31 Nebuchadnezzar king, unto all people, nations, and languages that dwell in all the world, peace be multiplied unto you. §232 I thought it good to declare the signs and wonders that the high God hath wrought toward me. ⟨image 49⟩§333 How great are his signs, and how mighty are his wonders: his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
31 Nebuchadnezer king, vnto all people, nations, and languages that dwell in all the world, peace be multiplied vnto you. §232 I thought it good to declare the signes and wonders that the hye God hath wrought toward me. ⟨image 49⟩§333 How great are his signes, and how mighty are his wonders: his kingdome is an euerlasting kingdome, and his dominion is from generation to generation.
Daniel doth first speak here in the kings person: afterward he declareth what came to the king. But it may seem strange that Daniel sometimes bringeth in the king of Babylon speaking, then speaketh he in his own person, and afterward bringeth in the king speaking him self. Howbeit seeing this variety doth neither obscure the sense nor make it doubtful, we ought not to be troubled therewith. The sum of this chapter is: Because that Nebuchadnezzar was plainly taught, that the only God of Israel was to be worshipped, and he was compelled to confess this for a space, yet because he departed not from his superstitions, yea and what so ever he had conceived of the true God it rested not in his hart, but vanished away by and by: therefore is he worthily punished like a beast for so great ingratitude. God would have him to be more and more blinded, as he useth to do with the reprobate, and sometimes with the elect also. When they will run from sin to sin, God looseth them the rein till they cast them selves down headlong. Afterward either he reacheth them his hand, or he draweth them back with his secret power, or bringeth them into order by his rods and corrections and so humbleth them. Thus did he with the king of Babylon.
Daniel doth first speake here in the kinges person: afterward he declareth what came to the king. But it may seme strange that Daniel sometimes bringeth in the king of Babylon speaking, then speaketh he in his owne person, and afterward bringeth in the king speaking him selfe. Howbeit seing this varietie doth neither obscure the sense nor make it doubtfull, we ought not to be troubled therewith. The summe of this chapter is: Because that Nebuchadnezer was playnly taught, that the only God of Israell was to be worshipped, and he was compelled to confesse this for a space, yet because he departed not from hys supersticions, yea and what so euer he had conceiued of the true God it rested not in his hart, but vanished away by and by: therefore is he worthely punished like a beast for so great ingratitude. God would haue him to be more and more blinded, as he vseth to doo with the reprobate, and sometimes with the elect also. When they will runne from sinne to sinne, God lowseth them the reyne till they cast them selues down headlong. Afterward eyther he reacheth them his hand, or he draweth them backe with hys secret power, or bringeth them into order by hys rods and corrections and so humbleth them. Thus dyd he with the king of Babylon.
We will consider the dream afterward: but here we briefly note that the king was admonished that he might perceive in the end, that he had no excuse of his stubbornness and contempt. God might worthily in deed have stricken him as soon as he did see that he was not truly converted: but before God would punish him so severely (as we shall see afterward) he would monish him, to prove if there were any hope of repentance. And although he did seem to receive that thing with great modesty that God ⟨p. 37⟩declared by the dream, and Daniel did interpret unto him, yet did he profess with his tongue that which he had not in his hart. And this thing is manifest, because that where he ought to have trembled, to have been careful and to take heed unto him self, yet ceased he not from his pride, but boasted him self to be a king of kings, & Babylon to be the queen of all the world. Because therefore he did speak so proudly after he was admonished by the prophet, we perceive that the dream did nothing profit him. But God by this means would make him more inexcusable. Again, although no fruit thereof did straight ways appear, yet by long process of time, when God touched his hart he did know more plainly that this punishment was sent unto him of God. Therefore was this dream an entry and as it were a preparative to repentance. And like as the seed seemeth to putrefy in the earth before it bring forth his fruit: so also sometimes God worketh leisurely, & causeth that his doctrine which seemed unprofitable a long time, becometh at the length fruitful and of force. Now come I to the words.
We will consider the dreame afterward: but here we briefely note that the king was admonished that he might perceiue in the end, that he had no excuse of his stubbernes and contempt. God might worthely in déede haue stricken hym as soone as hee dyd sée that he was not truely conuerted: but before God would punish hym so seuerely (as we shall sée afterward) he would monish hym, to proue if there were any hope of repentance. And although he dyd séeme to receiue that thing with great modesty that God ⟨p. 37⟩declared by the dreame, and Daniel dyd interpretate vnto hym, yet dyd he professe with hys toung that which he had not in his hart. And thys thing is manifest, because that where he ought to haue trembled, to haue bene carefull and to take héede vnto him selfe, yet ceased he not from hys pride, but boasted him selfe to be a king of kinges, & Babylon to be the quéene of all the world. Because therefore he dyd speake so proudly after he was admonished by the prophet, we perceiue that the dreame dyd nothing profit hym. But God by this meanes would make hym more inexcusable. Agayne, although no fruite therof did straight wayes appeare, yet by long processe of time, when God touched his hart he did know more playnely that this punishment was sent vnto him of God. Therefore was this dreame an entrey and as it were a preparatiue to repentance. And lyke as the séede semeth to putrify in the earth before it bring forth his fruite: so also sometymes God worketh leysurely, & causeth that his doctrine which semed vnprofitable a long time, becommeth at the length fruitefull and of force. Now come I to the wordes.
The preface of the decree is: Nebuchadnezzar the king to all people, nations and languages which dwell in all the world: that is, under his dominion. For he would not have this understand of Scythia or France, or other far countries, but because his dominion stretched far and wide, he spake proudly: as we see the Romans call their Rome the imperial sea of all the world, yet were they not lords over all. Nebuchadnezzar therefore doth here proudly set forth the largeness of his Monarchy, when he sendeth forth his decree to all people and nations upon the whole earth. Afterward he joineth this: I thought it good to declare the signs & wonders that the high God hath wrought toward me. There is no doubt, but that at length he perceived that he was punished for his ingratitude, because that he had given glory unto the one and true God, only by tongue and outward show, and afterward fell again to his old superstitions, yea he would never cast them of at all. Therefore do we see ⟨image 50⟩that this king was oft chastised before he would take profit of Gods correction.
The preface of the decrée is: Nebuchadnezer the king to all people, nations and langages which dwell in all the world: that is, vnder his dominion. For he would not haue this vnderstād of Scithia or Fraunce, or other farre countreys, but because his dominion stretched farre and wide, he spake proudly: as we sée the Romanes call theyr Rome the imperiall sea of all the world, yet were they not lordes ouer all. Nebuchadnezer therefore doth here proudly set forth the largenes of his Monarchy, when he sendeth forth his decrée to all people and nations vpon the whole earth. Afterward he ioyneth this: I thought it good to declare the signes & wonders that the high God hath wrought toward me. There is no doubt, but that at length he perceiued that he was punished for his ingratitude, because that he had geuen glory vnto the one and true God, onely by toung and outward shew, and afterward fell agayne to his olde superstitions, yea he would neuer cast them of at all. Therefore do we sée ⟨image 50⟩that this king was oft chastised before he would take profit of Gods correction.
Let us not marvel then if God do often smite us with his hand, for daily experience doth try us to be slothful and very sluggards at Gods admonitions. When God therefore will bring us to repentance, he must of necessity beat us oftentimes, because either we are nothing moved when we are chastised by his hand, or if that we do seem for one time wakened, yet do we return again by and by to our old sinful slumber. It is of necessity therefore that the scourges be doubled. This do we see in this present history as in a glass. How be it this was a singular benefit of God, that Nebuchadnezzar did give place at the length, after that God had chastised him many times. Yet know we not whether this confession came forth of a true and unfeigned repentance: I do leave that in doubt. Yet I do nothing doubt but that Daniel doth rehearse this decree, to declare that the king was in the end compelled to confess the God of Israel to be the only God, and to publish the same to all people and nations under his dominion.
Let vs not merueile then if God doo often smite vs with his hand, for dayly experience doth try vs to be slouthfull and very sluggardes at Gods admonitions. When God therefore will bring vs to repentance, he must of necessity beate vs oftentimes, because either we are nothing moued when we are chastised by his hand, or if that we doo seme for one time wakened, yet doo we returne agayne by and by to our olde sinfull slumber. It is of necessitie therefore that the scourges be doubled. This do we sée in this present history as in a glasse. How be it this was a singular benefit of God, that Nebuchadnezer did geue place at the length, after that God had chastised him many times. Yet know we not whether this confession came forth of a true and vnfeyned repentance: I do leaue that in doubt. Yet I doo nothing doubt but that Daniel doth rehearse this decrée, to declare that the king was in the end compelled to confesse the God of Israell to be ye onely God, and to publish the same to all people and nations vnder his dominion.
In the mean season this is to be noted, that this decree of the king is praised by the spirit of God. For Daniel doth rehearse it for none other purpose, but to declare the fruit of the conversion in the king. Wherefore this is with out all controversy, that king Nebuchadnezzar hath testified his repentance when he magnified the God of Israel before all the world, and appointed a penalty for all them which spake blasphemously against that God. Therefore is this place oft cited by Augustine against the Donatists: 1for they would have been suffered still unpunished when they maliciously troubled the Church, when they corrupted the pure doctrine, yea when they took upon them to rob like thieves and rage like murderers. For it was manifest that diverse were then murdered by them and others maimed. When these men lived so wickedly, yet would they have their wickedness to go unpunished: & this ⟨p. 38⟩they held for a principle, that no man ought to be punished for holding a contrary religion.
In the meane ceason this is to be noted, that this decrée of the king is praysed by the spirite of God. For Daniell doth rehearse it for none other purpose, but to declare the fruite of the conuersion in the king. Wherefore thys is with out al controuersy, that king Nebuchadnezer hath testified his repentance when he magnified the God of Israell before all the world, and appoynted a penalty for all them which spake blasphemously agaynst that God. Therfore is this place oft cited by Augustine agaynst the Donatistes: 1for they would haue bene suffered still vnpunished when they maliciously troubled the Church, when they corrupted the pure doctrine, yea when they tooke vpon them to robbe like theues and rage like murtherers. For it was manifest that diuerse were then murthered by them and others maymed. When these men liued so wickedly, yet would they haue their wickednes to go vnpunished: & thys ⟨p. 38⟩they helde for a principle, that no man ought to be punished for holding a contrary religion.
For the which thing some at this day are to much bent to contention. It is evident what they seek. For if a man mark them, they are wicked contemners of God, at the least they would have nothing to be certain in religion. Therefore do they labour to overthrow and, as much as in them lieth, to destroy all the principles of religion. Therefore that they may pour forth their poison, they strive thus stoutly for impunity & deny that heretics and blasphemers ought to be punished. That impudent Castalio is one of them, and his fellows, and other such like. Such were then the Donatists. And therefore (as I have said) Augustine doth often times cite this place, and declareth that it is shameful slackness when Christian princes do not by punishing the heretics and blasphemers, maintain Gods glory: considering that Nebuchadnezzar which was never truly converted, yet by a certain secret instigation published this decree. How so ever it is, it is evident enough to such as are modest and void of contention, that this decree of Nebuchadnezzar is commended by the testimony of the spirit. If it be so, it followeth consequently that it is the duty of kings to defend Gods true worship, & to punish severely profane contemners, who labour either to make nothing of true religion, or adulterate and corrupt the true doctrine with their errors, and so dissipate the unity of faith and trouble the concord of the Church. This is plain by the text of the prophet.
For the which thing some at this day are to much bent to contention. It is euident what they séeke. For if a man marke them, they are wicked contemners of God, at the least they would haue nothing to be certayne in religion. Therefore doo they labour to ouerthrow and, as much as in them lyeth, to destroy all the principles of religion. Therefore that they may poure forth theyr poyson, they striue thus stoutly for impunity & deny that heretikes and blasphemers ought to be punished. That impudent Castalio is one of them, and his felowes, and other such like. Such were then the Donatistes. And therefore (as I haue sayd) Augustine doth often times cite thys place, and declareth that it is shamefull slackenes when Christian princes doo not by punishing the heretikes and blasphemers, maintayne Gods glory: considering that Nebuchadnezer which was neuer truely conuerted, yet by a certayne secret instigation published this decree. How so euer it is, it is euident enohgh to such as are modest and voyd of contention, that this decree of Nebuchadnezer is commended by the testimony of the spirite. If it be so, it foloweth consequently that it is the duety of kinges to defend Gods true worship, & to punish seuerely prophane contemners, who labour either to make nothing of true religiō, or adulterate and corrupt the true doctrine with their errors, and so dissipate the vnity of fayth and trouble the concord of the Church. This is playne by the text of the prophet.
Nebuchadnezzar saith first: It is good for me to declare the signs and the wonders which God hath wrought with me. At the first he began to declare what God had done, but it vanished away. Therefore after that God had twice or thrice chastised him, at the length he confesseth that it is good and glorious for him to declare the wonderful works of God. And he breaketh forth into an exclamation: how great are his signs, how wonderful are his mighty works? his kingdom is an eternal kingdom and his dominion for ever It is no ⟨image 51⟩doubt but Nebuchadnezzar would stir up his subjects to read this decree more diligently, and to know the greatness thereof, that they might give them selves to serve that true and only God. He calleth the high God the God of Israel undoubtedly. Yet do we not know whether he had cast away his superstitions or no. And I do rather think the contrary, that he had not cast of his errors, but that he was compelled thus to give glory unto the true God. He did then so knowledge the God of Israel to be the high God, that he did join unto him the inferior Gods as companions and mates: as all the faithless have perceived that there was one high God, but they imagined therewith an heap of other Gods.
Nebuchadnezer sayth first: It is good for me to declare the signes and the wonders which God hath wrought with me. At the first he began to declare what God had done, but it vanished away. Therefore after that God had twise or thrise chastised him, at the length he confesseth that it is good and glorious for him to declare the wonderfull workes of God. And he breaketh forth into an exclamation: how great are his signes, how wonderfull are his mighty workes? his kingdome is an eternall kingdome and his dominion for euer It is no ⟨image 51⟩doubt but Nebuchadnezer would stirre vp his subiectes to reade this decrée more diligently, and to know the greatnes thereof, that they might geue them selues to serue that true and only God. He calleth the hygh God the God of Israell vndoubtedly. Yet doo we not know whether he had cast away his supersticions or no. And I do rather thinke the contrary, that he had not cast of his errors, but that he was compelled thus to geue glory vnto the true God. He dyd then so knowledge the God of Israell to be the hygh God, that he dyd ioyne vnto hym the inferior Gods as companions and mates: as all the faythles haue perceiued that there was one hygh God, but they imagined therewith an heape of other Gods.
So then did Nebuchadnezzar confess the God of Israel to be the high God, yet did he not correct the Idolatry that was under his dominion: yea he mingled altogether his false Gods with the God of Israel, and so left not his corruption. He doth greatly celebrate Gods glory, but that is not enough unless all superstitions be abolished, that that only religion which is prescribed in the word of God may have place, and the pure and perfect worship of God may only flourish.
So then dyd Nebuchadnezer confesse the God of Israell to be the hye God, yet dyd he not correct the Idolatry that was vnder his dominion: yea he mingled altogether his false Gods with the God of Israell, and so left not hys corruption. He doth greatly celebrate Gods glory, but that is not enough vnles all superstions be abolished, that that only religion which is prescribed in the word of God may haue place, and the pure and perfit worshyp of God may only florish.
To be short, this preface may be some token of a notable conversion. But we shall see straight ways, that Nebuchadnezzar was not wholly purged from his errors. Wherefore we ought to be the more moved, where we see the king wrapped in many errors to be so ravished with the admiration of Gods power, that he exclameth & crieth out because he could not express that which he had in his hart.
To be short, this preface may be some token of a notable conuersion. But we shall sée streight wayes, that Nebuchadnezer was not wholly pourged from his errors. Wherefore we ought to be the more moued, where we sée the king wrapped in many errors to be so rauished with the admiration of Gods power, that he exclameth & cryeth out because he coulde not expresse that which he had in his hart.
1 I Nebuchadnezzar being at rest in mine house and flourishing in my palace, §52 Saw a dream which made me afraid, and thoughts upon my ⟨p. 39⟩bed and the visions of mine head troubled me. §63 Therefore made I a decree that they should bring all the wise men of Babel before me, that they might declare unto me the interpretation of the dream.
1 I Nebuchadnezer beyng at rest in myne house and flourishyng in my palace, §52 Saw a dreame which made me afrayde, and thoughtes vppon my ⟨p. 39⟩bed and the visions of myne head troubled me. §63 Therefore made I a decree that they should bryng all the wise men of Babel before me, that they might declare vnto me the interpretation of the dreame.
Here doth Nebuchadnezzar declare how he did know the high God at length. He doth not show what lessons he had received before, but because his pride was tamed at length by this dream, therefore doth he only make mention thereof. Yet there is no doubt but he called into memory also his former dreams and condemned him self of ingratitude, that he had buried so great power of God, and that he had blotted out with wicked oblivion so great benefits as God had given him. Here then only he speaketh of the last dream, as we shall see afterward. But before he come to the dream, he saith: that he was quiet. Whereby he noteth the circumstance of the time, that we may know that he was corrected of God because prosperity had made him drunken, and as it were brought him in sleep. It is no marvel though it were so with him: for it is an old proverb, that fullness engendereth fierceness, as we do see horses when they are much pampered, to kick, to be fierce and not to abide the rider. The same also is seen amongest men. For if God treat them favourably and bountifully, they wax fierce, they are outrageous against all men, they shake of the yoke of God him self, and in the end they forget that they are men. And seeing David did so, what will profane men do, or such as are over much addicted to the word? For David doth confess that he was deceived with his quietness and felicity, that he thought nothing was more to be feared:1 I said in my felicity or in my quiet state: J shall not be moved. And afterward he saith: O Lord thou hast chastised me, and J was amazed. Seeing that David then promised unto him self perpetual quietness in the world, because God had spared ⟨image 52⟩him for a time, how ought our tranquillity to be suspected lest we settle in our dregs? Nebuchadnezzar therefore doth not recite in vain that he was quiet in his house and flourishing in his palace: for this was the cause of his boldness and pride that caused him to despise God so carelessly.
HEre doth Nebuchadnezer declare how hée did know the hye God at length. He doth not shew what lessons he had receaued before, but because his pride was tamed at lēgth by this dreame, therfore doth he onely make mention thereof. Yet there is no doubt but he called into memory also his former dreames and condemned him selfe of ingratitude, that he had buried so great power of God, and that he had blotted out with wicked obliuion so great benefites as God had geuen him. Here then onely he speaketh of the last dreame, as we shall sée afterward. But before he come to the dreame, he sayth: that he was quiet. Whereby he noteth the circumstance of the tyme, that we may know that hee was corrected of God because prosperitie had made him dronken, and as it were brought him in sléepe. It is no maruell though it were so with him: for it is an old prouerbe, that fulnes engendreth fiercenes, as we do sée horses when they are much pampered, to kicke, to be fierce and not to abide the rider. The same also is séene amongest men. For if God treat them fauourably and bountifully, they waxe fiece, they are outragious agaynst all men, they shake of the yoke of God him selfe, and in the end they forget that they are men. And seyng Dauid did so, what will prophane men do, or such as are ouer much addicted to the word? For Dauid doth confesse that he was deceiued with hys quietnes and felicitie, that he thought nothyng was more to be feared:
