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…

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.