Commentaries of the divine John Calvin, upon the prophet Daniel, translated into English, especially…Commentaries of the diuine Iohn Caluine, vpon the prophet Daniell, translated into Englishe, especially…

5 Till at the last Daniel came before me, whose name was Beltsazar, according to the name of my God, which hath the spirit of the holy Gods in him, and before him I told the dream, saying: §96 O Beltsazar chief of the enchanters, because I know that the spirit of the holy Gods is in thee, and no secrete troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.

5 Till at the last Daniel came before me, whose name was Beltsazar, according to the name of my God, which hath the spirite of the holy Gods in him, and before him I told the dreame, saying: §96 O Beltsazar chief of the enchaunters, because I know that the spirite of the holy Gods is in thee, and no secrete troubleth thee, tell me the visions of my dreame that I haue sene, and the interpretation therof.

Here doth the king of Babylon speak gently unto Daniel, because he perceiveth him self destitute of his own Doctors. And hereby we perceive that he never came to the true God, but when he was compelled by necessity. Daniel was not unknown unto him, neither was he far away, for he was in his palace. Seeing then that the king might have had Daniel when he would, why did he leave Daniel out and called the other Mages so solemnly? Wherefore it is plain (as I have said) that he never gave glory unto God, but when he was driven thereunto by great necessity. Therefore he did never submit him self unto the God of Israel of his own accord willingly: and it is plain that they are but sudden motions when soever he showeth any sign of holiness. When he entreateth Daniel so humbly, we see his servile nature. Like as all proud men when they need not the help of others, they are so puffed up that no man can bear their pride and insolency: but when they are brought to extremity, they would rather lick the dust of a mans feet, than want the favour that might help them. Such was the nature of this king: for he would gladly have despised Daniel, as he had already counted him inferior to the Mages: but when he seeth him self remain in his troubles, and that he could have no remedy but by Daniel, ⟨p. 41⟩this he taketh for his last refuge and now he seemeth to forget his pride and authority when he doth speak thus fair unto the holy Prophet of God. But the rest shall be touched afterward.

Here doth the kyng of Babylon speake gently vnto Daniel, because hee perceaueth him selfe destitute of his owne Doctours. And hereby we perceaue that hee neuer came to the true God, but when he was compelled by necessitie. Daniel was not vnknowē vnto him, neither was he farre away, for he was in his palace. Seyng then that the kyng might haue had Daniel when he would, why did he leaue Daniel out and called the other Mages so solēnly? Wherefore it is playne (as I haue said) yt he neuer gaue glory vnto God, but when he was driuen therunto by great necessitie. Therfore hee did neuer submit him selfe vnto the God of Israel of his owne accord willyngly: and it is playne that they are but soddayne motions when soeuer he sheweth any signe of holynes. When he entreateth Daniel so humbly, we sée his seruile nature. Like as all proude men whē they nede not the helpe of others, they are so puffed vp that no man can beare their pride and insolency: but when they are brought to extremitie, they would rather licke the dust of a mans féete, thē want the fauour that might helpe them. Such was the nature of this kyng: for hee would gladly haue despised Daniel, as he had already counted him inferior to the Mages: but when he séeth him selfe remayne in his troubles, and that he could haue no remedy but by Daniel, ⟨p. 41⟩this he taketh for his last refuge and now he semeth to forget his pride and authoritie when he doth speake thus fayre vnto the holy Prophet of God. But the rest shalbe touched afterward.

¶ The Prayer.

Grant almighty God, seeing thou doest here set before our eyes a notable example whereby we may learn that the greatness of thy power can not be enough commended with mans praise: and seeing that we hear that this profane, cruel, and proud king was a publisher thereof, & that thou hast vouchsafed to manifest thy self unto us in thy son Christ: Grant we beseech thee that with true humility of spirit we may study to glorify thee and give our selves wholly unto thy service, that we may declare not only with tongue and mouth but also by our works, that thou art not only our true and very God, but also our father: seeing thou hast chosen us to be thy children in thine only begotten son, whiles that we may have the full fruition of that eternal inheritance which is laid up for us in the heavens by the same Jesus Christ our Lord. Amen.

GRaunt almighty God, seyng thou doest here set before our eyes a notable example whereby wee may learne that the greatnes of thy power cā not be enough commended with mans prayse: and seyng that we heare that this prophane, cruell, and proude kyng was a publisher therof, & that thou hast vouchedsafe to manifest thy selfe vnto vs in thy sonne Christ: Graunt we besech thee that with true humiltie of spirite we may study to glorifie thee and geue our selues wholy vnto thy seruice, that wee may declare not onely with tounge and mouth but also by our workes, that thou art not onely our true and very God, but also our father: seyng thou hast chosen vs to be thy childrē in thine onely begotten sonne, whiles that we may haue the full fruition of that eternall inheritaunce which is layd vp for vs in the heauens by the same Iesus Christ our Lord. Amen.

O Beltsazar chief of the Mages, because that I do know that the spirit of the holy Gods is in thee, and that thou knowest all secretes, declare thou my visions and the interpretation thereof.

O Beltsazar chief of the Mages, because that I do know that the spirite of the holy Gods is in thee, and that thou knowest all secretes, declare thou my visions and the interpretation therof.

We said before that the king did thus humbly entreat Daniel, because he was brought to an extremity. For he did not seek unto him at the first, but consulted with his enchanters. Whom he then despised, he is now compelled to worship and reverence. He calleth him Beltsazar: the which name doubtless did sore wound the hart of the Prophet. For he had an other name given him of his parents even from his infancy, whereby he might know that he was a Jew and that he had his original of a holy and elect nation. Now that his name was changed (as we have said in an other place) it was done undoubtedly by the craft of ⟨image 54⟩the tyrant, that he might by little and little forget his kindred. Therefore king Nebuchadnezzar would by changing his name make the holy servant of God degenerate. Therefore as oft as he was called by this name, there is no doubt but that he was much offended. Howbeit he could not remedy the matter because he was a captive, and (as he did know) he had to do with proud and cruel people that were now conquerors. Again, in the next verse Nebuchadnezzar saith that this name was according to the name of his God. Wherefore seeing Daniel had his own proper name of the judgement of God which his parents had given him, Nebuchadnezzar would put away that holy name of his religion, and calleth him Beltsazar in honour: the which name is very like to be derived of the name of his Idol. Wherefore this was double grief to the holy Prophet, that he was spotted with such a foul blot, that he bare the mark of the Idol in his name. But he must bear this cross also amongest the other scourges of God. Thus did God exercise his servant many ways in the bearing of his cross.

We sayd before that the kyng did thus humbly intreate Daniel, because he was brought to an extremitie. For hée did not séeke vnto him at the first, but consulted with his enchanters. Whom he then despised, he is now compelled to worship and reuerence. He calleth him Beltsazar: the which name doubtles did sore wounde the hart of the Prophet. For he had an other name geuen him of his parentes euen from his infancy, wherby he might know that he was a Iewe and that hee had his originall of a holy and elect nation. Now that his name was chaunged (as we haue sayd in an other place) it was done vndoubtedly by the craft of ⟨image 54⟩the tyraunt, that he might by litle and litle forget his kinred. Therefore kyng Nebuchadnezer would by chaunging his name make the holy seruaunt of God degenerate. Therfore as oft as he was called by this name, there is no doubt but that he was much offended. Howbeit he could not remedy the matter because he was a captiue, and (as he dyd know) he had to do with proude and cruel people that were now conquerours. Agayne, in the next verse Nebuchadnezer sayth that this name was accordyng to ye name of his God. Wherfore seyng Daniel had his owne proper name of the iudgemēt of God which his parentes had geuē hym, Nebuchadnezer would put away that holy name of his religion, and calleth hym Beltsazar in honour: the which name is very like to bee deriued of the name of his Idole. Wherfore this was double grief to ye holy Prophet, that he was spotted with such a foule blot, that he bare ye marke of the Idole in his name. But he must beare this crosse also amōgest the other scourges of God. Thus did God exercise his seruaunt many wayes in the bearyng of his crosse.

Now that he calleth him the chief of the enchanters, this doubtless pricked the mind of this holy Prophet. For he desired nothing more than to be dissevered from the Mages, who deceived the whole world with their crafts and delusions. For although they were excellent in the knowledge of Astrology, and held some principles that were commendable, yet we know that they corrupted all sciences. Therefore Daniel was not willing to be counted one of them: but he could not deliver him self from this infamy. Thus do we see that his patience was tried diverse ways by Gods appointment.

Now that hee calleth him the chief of the enchaunters, this doubtles priked ye minde of this holy Prophet. For he desired nothing more thē to be disceuered from the Mages, who deceaued the whole world with their craftes and delusions. For although they were excellēt in the knowledge of Astrologie, and held some principles that were commendable, yet we know that they corrupted all sciences. Therfore Daniel was not willyng to be counted one of them: but he could not deliuer him selfe from this infamie. Thus do we sée that hys patience was tried diuerse wayes by Gods appointment.

Nebuchadnezzar saith farther: Because J know that the spirit of the holy Gods is in thee. Many do translate, Angels, which I mislike not. For all nations did know that there was one high God, but they feigned the Angels to be inferior Gods. How soever it is, here Nebuchadnezzar doth bewray his ignorance, that is to say, that he had yet profited no further in the knowledge of the true God, but that he ⟨p. 42⟩was yet wrapped in his old errors, and holdeth still many Gods, as he was entangled with that superstition at the first.

Nebuchadnezer sayth farther: Because J know that the spirite of the holy Gods is in thee. Many do translate, Angels, which I mislike not. For all nations dyd know that there was one hye God, but they feined ye Angels to be inferiour Gods. How soeuer it is, here Nebuchadnezer doth bewray his ignoraunce, that is to say, that he had yet profited no further in the knowledge of the true God, but that hee ⟨p. 42⟩was yet wrapped in his old errours, and holdeth still many Gods, as hee was entangled with that superstition at the first.

This place may be translated in the singular number as as some do, but so it is wrested, and the reason that moveth them is very weak. For they think that Nebuchadnezzar was truly converted, which is proved to be false by the whole text. And they that are of this opinion would excuse him of all fault. But seeing it is plain ye many testimonies of old ignorance are contained in this decree of Nebuchadnezzar, there is no cause why we should change any thing of the simplicity of the words. Therefore he granteth to Daniel a divine spirit, but in the mean season he imagineth many Gods. Because (saith he) the spirit of the holy Gods is in thee, and no secrete is hid from thee. As though he should say, that Daniel was endued with a divine spirit, so that what so ever he propounded should easily be answered. Nebuchadnezzar knew this: why did he not then straight ways call Daniel unto him when he was in doubt, seeing Daniel was able to deliver him from all grief? Here his ingratitude is perceived, that he consulted with his Mages and neglected Daniel. We may see then how he always laboured to run away from God, until that he was drawn by force: whereby it appeareth that he was not truly converted. For repentance is voluntary, and they are counted to repent, who return willingly unto God from whom they fall: the which can not be done without faith and the love of God.

This place may be translated in the singular nomber as as some do, but so it is wrasted, and the reason that moueth them is very weake. For they thinke that Nebuchadnezer was truly conuerted, which is proued to be false by the whole text. And they that are of this opinion would excuse him of all fault. But seyng it is playne ye many testimonies of old ignoraunce are cōteined in this decrée of Nebuchadnezer, there is no cause why we should chaūge any thing of the simplicitie of the wordes. Therefore he graunteth to Daniel a diuine spirite, but in the meane season he imagineth many Gods. Because (sayth he) the spirite of the holy Gods is in thee, and no secrete is hid from thee. As though he should say, that Daniel was endued with a diuine spirite, so that what so euer hee propounded should easily be aunswered. Nebuchadnezer knew this: why did he not then straight wayes call Daniel vnto him whē he was in doubt, seyng Daniel was able to deliuer him from all grief? Here his ingratitude is perceaued, that hee consulted with hys Mages and neglected Daniel. We may sée then how he alwayes laboured to runne away from God, vntill that hée was drawē by force: wherby it appeareth that he was not truly cōuerted. For repentaunce is voluntary, and they are counted to repent, who returne willingly vnto God from whom they fall: the which cā not be done without fayth and the loue of God.

7 Thus were the visions of mine head in my bed. And behold I saw a tree in the midst of the earth, and the height thereof was great: §118 A great tree and strong, and the height thereof reached unto heaven, and the sight thereof to the ends of all the earth. §129 The boughs thereof were fair, and the fruit ⟨image 55⟩thereof much, and it was meat for all, it made a shadow under it for the beasts of the field, and the fowls of the heaven dwelt in the boughs thereof, and all flesh fed of it. §1310 I saw in the visions of my head upon my bed, and behold a watchman & an holy one came down from the heavens, §1411 And cried aloud and said thus: hew down the tree, and break of his branches: shake of his leaves and scatter his fruit, that the beasts may fly from under it, and the fowls from his branches. §1512 Nevertheless leave the stump of his roots in the earth, and with a baud of iron and brass bind it among the grass of the field, and let it be wet with the dew, and let his portion be with the beasts among the the grass of the field. §1613 Let his hart be changed from mans nature, and let a beasts hart be given unto him, and let seven times be passed over him.

7 Thus were the visions of myne head in my bed. And beholde I saw a tree in the middes of the earth, and the height thereof was great: §118 A great tree and strong, and the height thereof reached vnto heauen, and the sight thereof to the endes of all the earth. §129 The boughes thereof were fayre, and the fruit ⟨image 55⟩thereof much, and it was meate for all, it made a shadaw vnder it for the beastes of the fielde, and the foules of the heauen dwelt in the boughes thereof, and all flesh fed of it. §1310 I saw in the visions of my head vpon my bed, and behold a watchman & an holy one came downe from the heauens, §1411 And cryed aloud and sayd thus: hew downe the tree, and breake of hys braunches: shake of hys leaues and scatter hys fruite, that the beastes may flye from vnder it, and the foules from hys braunches. §1512 Neuertheles leaue the stump of hys rootes in the earth, and wyth a baud of yron and brasse bynde it among the grasse of the fielde, and let it be wet with the dew, and let hys portion be with the beastes among the the grasse of the field. §1613 Let hys hart be chaunged frō mans nature, and let a beastes hart be geuen vnto hym, and let seuen tymes be passed ouer hym.

Nebuchadnezzar doth here tell his dream, the interpretation whereof shall follow afterward. Yet because the bare narration should be unprofitable unless we speak something of the matter, it is necessary that we touch somewhat thereof, and the rest shall be differed. Now first of all under the figure of a tree was Nebuchadnezzar described, not that he did perform the full office of a king, but because God hath appointed kingdoms and dominions in the world to this end that they should be like trees, of whose fruit all mortal men should taste and eat, and under whose shadow they should also find rest and comfort. And this ordinance of God is of such force, that the very tyrants, although they be very far from right and true government ⟨p. 43⟩by moderation, yet whether they will or no, they are compelled to be trees: for it is better to live under a most cruel tyrant, than to live without any regiment. Let us imagine that all were of like authority: what will such a disorder bring in the end? No man will give place to an other: every man will try what he were able to do: so shall there be all licentious liberty to rob and to steal, to beguile & to kill one an other: finally all mens lusts shall be set at liberty. Therefore have I said that tyranny may better be borne, then a dissolute disorder where there is no government at all, where there is none that hath power over others to keep them in order.

Nebuchadnezer doth here tell hys dreame, the interpretation whereof shall follow afterward. Yet because the bare narration should be vnprofitable vnles we speake somthing of the matter, it is necessary that we touch somewhat thereof, and the rest shalbe differred. Now first of all vnder the figure of a tree was Nebuchadnezer described, not that he did performe the full office of a kyng, but because God hath appointed kyngdomes and dominions in the world to thys end that they should be like trées, of whose fruite all mortall mē should tast and eate, and vnder whose shadow they should also finde rest and comfort. And this ordinance of God is of such force, that the very tyrantes, although they be very farre from right and true gouernment ⟨p. 43⟩by moderation, yet whether they wyll or no, they are compelled to be trées: for it is better to liue vnder a most cruell tyraunt, thē to liue without any regiment. Let vs imagine that all were of like authority: what wyll such a disorder bring in the end? No man will geue place to an other: euery man will try what hee were able to do: so shall there be all licencious liberty to rob and to steale, to begile & to kill one an other: finally all mens lustes shall bee set at liberty. Therefore haue I said that tyrāny may better be borne, then a dissolute disorder where there is no gouernment at all, where there is none that hath power ouer others to kéepe them in order.

Wherefore they dispute over subtly which think that a king is here described which had great virtues: for there was no such excellency of justice and equity in king Nebuchadnezzar. But first of all God would declare under this figure, how he would have the world governed by a politic order, and therefore appointeth kings and Monarchs and other magistrates. Secondly he would declare that although tyrants and other Princes which forget their duties, do not perform that which is appointed unto them by God, yet the grace of God is always evident in all empires and dominions. The tyrants go about to extinguish all comfort of justice and equity, and to confound all things together: but God in the mean season doth restrain them by a secret and incomprehensible manner, that they are compelled to be profitable to mankind, will they nil they. This then is to be learned by the figure or the Image of the tree.

Wherefore they dispute ouer subtilly which thinke that a king is here described which had great vertues: for there was no such excellency of iustice and equity in king Nebuchadnezer. But first of al God would declare vnder this figure, how he would haue the world gouerned by a politike order, and therefore appoynteth kynges and Monarches and other magistrates. Secondly he would declare that although tyrantes and other Princes which forget their duties, do not performe that which is appoynted vnto them by God, yet the grace of God is alwayes euident in all empires and dominions. The tyrantes go about to extinguish all comfort of iustice and equity, and to confound all things together: but God in the meane season doth restraine them by a secret and incomprehensible maner, that they are compelled to be profitable to mankinde, wyll they nyll they. Thys then is to be learned by the figure or the Image of the trée.