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…

They are also called Saints or holy, because they are not infected with mans filthiness. For we are stuffed full of vices and sins, not only because we dwell upon the earth, but because we have gathered corruption of our first parents, which have polluted all the parts both of body and soul. Wherefore Nebuchadnezzar doth discern the Angels from mortal men by this title. For though God doth here sanctify his elect, yet so long as they dwell in the prison of their flesh, they never come to the perfection of Angels. So is here noted the difference betwixt men and Angels. Nebuchadnezzar cold not perceive this of himself, but that he was taught of God, that he might understand the cutting down of this tree not to come by man, but by Gods appointment.

They are also called Saintes or holy, because they are not infected wyth mans filthynes. For we are stuffed full of vices and sinnes, not onely because we dwell vppon the earth, but because we haue gathered corruption of our first parentes, which haue poluted all the partes both of body and soule. Wherefore Nebuchadnezer doth descerne the Angels from mortall men by thys title. For though God doth here sanctifie his elect, yet so long as they dwell in the prison of theyr flesh, they neuer come to ye perfection of Angels. So is here noted the difference betwixt men and Angels. Nebuchadnezer colde not perceaue this of hymselfe, but that he was taught of God, that he might vnderstand the cutting downe of this trée not to come by man, but by Gods appointment.

Afterward he saith, that the Angel cried with a loud voice: Cut down the tree, beat down the leaves, break of the branches, scatter abroad the fruit, and let the beasts fly from ⟨p. 45⟩the shadow thereof, and let not the fowls of the air breed in the branches. God would express by this figure that the king Nebuchadnezzar should for a time become like a beast. Neither may we think it any absurdity, although it be something strangely spoken, that the tree is named to be spoiled of mans hart, for Daniel doth now turn from the allegory. Yea Nebuchadnezzar himself had the dream so in an allegory, that God yet mixed something whereby he might gather some other thing to be noted under the figure of the tree. The Angel therefore commandeth mans hart to be taken from the tree after it was cut down, and his boughs and fruits spoiled. Then doth he command the hart of a beast to be given unto it, that his portion may be with the wild beasts of the field. But because this must be repeated again, I pass it now the more lightly.

Afterward he sayth, that the Angell cryed wyth a loude voyce: Cut downe the tree, beat downe the leaues, breake of the braunches, scatter abroad the fruite, and let the beasts flye frō ⟨p. 45⟩the shadow thereof, and let not the foules of the ayre breede in the braunches. God would expresse by thys figure that the kyng Nebuchadnezer should for a tyme become lyke a beast. Neyther may we thinke it any absurdity, although it be somethyng straungely spoken, that the trée is named to be spoyled of mans hart, for Daniel doth now turne frō the alligory. Yea Nebuchadnezer himselfe had the dreame so in an alligory, that God yet mixed something whereby he might gather some other thing to be noted vnder the figure of the trée. The Angell therefore commaundeth mans hart to be taken from the trée after it was cut downe, and hys boughes and fruites spoyled. Then doth he commaund the hart of a beast to be geuen vnto it, that hys portion may be wyth the wylde beastes of the fielde. But because this must be repeated agayne, I passe it now the more lightly.

This is the sum: that the king Nebuchadnezzar should for a time not only be spoiled of his empire & dominion, but also of all humane understanding, that he should nothing differ from a beast, because he was unworthy to be in the lowest place of the common people: & though he seemed to him self far to exceed all mankind in dignity, yet he should be cast down and abased, that he should not have the lowest place amongst men. Then followeth the order of this punishment, when it is said: Let seven times pass over him. Again: Cut not down his whole root, but let him be watered with the rain of heaven. Again: let his portion be with the wild beasts. Although this be a severe and horrible chastisement, when Nebuchadnezzar is cast forth of mans company, and made like the wild beasts, yet this is somewhat, that God doth not pluck him up by the roots, but will have his root to remain, that it may grow and be a tree, yea that it may be grafted in the own place, and gather new strength out of the root. Daniel hath respect unto this, that God laid such a punishment upon king Nebuchadnezzar, in the which yet he showed some token of his mercy, because he spared him and cut him not of wholly, but suffered some root to remain.

Thys is the summe: that ye king Nebuchadnezer should for a tyme not onely be spoyled of hys empire & dominion, but also of all humane vnderstanding, that he should nothing differ from a beast, because he was vnworthy to be in the lowest place of the common people: & though he séemed to hym selfe farre to excéede all mankinde in dignitie, yet he should be cast downe and abased, that he should not haue the lowest place amongst men. Then followeth the order of this punishment, when it is sayd: Let seuen tymes passe ouer hym. Agayne: Cut not downe hys whole roote, but let hym be watred with the rayne of heauen. Agayne: let hys portion be with the wilde beastes. Although thys be a seuere and horrible chastisement, when Nebuchadnezer is cast forth of mans company, and made like the wylde beastes, yet thys is somewhat, that God doth not plucke him vp by the roots, but wyll haue hys roote to remayne, that it may grow and be a trée, yea that it may be grafted in the owne place, and gather new strength out of the roote. Daniel hath respect vnto thys, that God layd such a punishment vpon king Nebuchadnezer, in the which yet he shewed some token of hys mercy, because he spared hym and cut hym not of wholy, but suffered some roote to remayne.

Now this is last of all to be noted, that even in the middest of the vengeance of God towards this miserable king, yet were Gods benefits mixed, as appeareth in these words: Let his portion be with the beasts of the field, that is to say, let him have some portion of meat to sustain his life, and let him be washed with the rain of heaven. God doth signify ye though he would punish this king, and show an horrible token of his wrath, yet doth he regard what he is able to bear, and doth so temper the pain, that there remaineth hope in the end. This is the cause that he hath meat with the beasts of the field, and hath also comfort of the heavenly dew.

Now this is last of all to be noted, that euen in the middest of the vengeaunce of God towardes this miserable king, yet were Gods benefites mixed, as appeareth in these wordes: Let hys portion be wyth the beastes of the fielde, that is to say, let hym haue some portion of meat to sustaine hys lyfe, and let hym be washed wyth the rayne of heauen. God doth signifie ye though he would punish this kyng, and shew an horrible tokē of hys wrath, yet doth he regarde what he is able to beare, and doth so temper the payne, that there remayneth hope in the end. This is the cause that he hath meate wyth the beastes of the fielde, and hath also comfort of the heauenly dew.

The Prayer.

Grant almighty God, that whereas we see how hard a thing it is for us to bear prosperity, and not to be demented therewith to forget that we are mortal: that our frailty and wretchedness may evermore be ⟨p. 46⟩before our eyes, which may retain us in true humility, whereby we may glorify thee, and being admonished by thee, may learn to walk with carefulness and fear, and submit our selves unto thee: and that we may live modestly with our brethren, that none of us despise an other, but study by all means to do his office and duty, whiles at the length thou gather us unto that glory which is purchased for us by the blood of thine only begotten Sonne. Amen.

GRraunt almighty God, that whereas we see how hard a thing it is for vs to beare prosperity, and not to be demēted therewith to forget that we are mortall: that our frailty and wretchednes may euermore be ⟨p. 46⟩before our eyes, which may retaine vs in true humility, whereby we may glorifie thee, and beyng admonished by thee, may learne to walke wyth carefulnes and feare, and submit our selues vnto thee: and that we may liue modestly wyth our brethren, that none of vs despise an other, but study by all meanes to do hys office and duty, whyles at the length thou gather vs vnto that glory which is purchased for vs by the bloud of thyne onely begotten Sonne. Amen.

14 In the decree of the watchmen is the sentence, and in the word of the holy ones is the request: to the intent that the living men may know, that the most high hath power over the kingdom of men, and giveth it to whom so ever he will, and appointeth over it the most abject among men.

14 In the decree of the watchmen is the sentence, and in the word of the holy ones is the request: to ye intent that the liuing mē may know, that the most hygh hath power ouer the kingdome of men, and geueth it to whom so euer he will, and appoynteth ouer it the most abiect among men.

God doth confirm by this verse, that which he had showed in a dream to Nebuchadnezzar. Daniel therefore saith, that the king was certified of a matter of truth, because it was decreed before God and his Angels. The purpose is that Nebuchadnezzar should know, that he could not escape that punishment whereof he did see the figure in his dream. There is some darkness in the words, but we perceive the mind of the Prophet. Yet is here a doubt: for it seemeth an absurdity to give unto the Angels this power and authority, for this is to make them equal with God. We know that God is the only judge, and therefore that it pertaineth to him alone to decree and to pronounce what sentence he pleaseth. If this be attributed to the Angels, so much seemeth to be taken away from Gods high dignity: for it is not meet for his majesty to admit any companions. But we know by the scripture, that it is no strange thing, that God taketh his Angels unto him, not as equals, but as ministers: to whom yet he giveth so much honour, that he will admit them to his counsel. And ⟨image 59⟩so are the Angels called Gods counsellors. Wherefore they are named in this place to decree with God: not of them selves at their own pleasure, but because they do subscribe unto Gods judgement.

God doth confirme by this verse, that which he had shewed in a dreame to Nebuchadnezer. Daniel therfore sayth, that the king was certified of a matter of truth, because it was decréed before God and his Angels. The purpose is that Nebuchadnezer should know, that he could not escape that punishment whereof he did sée the figure in his dreame. There is some darkenes in the wordes, but we perceaue the minde of ye Prophet. Yet is here a doubt: for it semeth an absurditie to geue vnto the Angells thys power and authority, for this is to make them equall with God. We know that God is the only iudge, and therefore that it pertayneth to him alone to decrée and to pronounce what sentence he pleaseth. If this be attributed to the Angels, so much séemeth to be taken away from Gods hygh dignity: for it is not méete for hys maiesty to admit any companions. But we know by the scripture, that it is no strange thing, that God taketh hys Angels vnto hym, not as equals, but as ministers: to whom yet he geueth so much honor, that he will admit them to hys counsaile. And ⟨image 59⟩so are the Angels called Gods counsellers. Wherfore they are named in this place to decrée with God: not of them selues at theyr own pleasure, but because they doo subscribe vnto Gods iudgement.

And here must we note two persons to be attributed unto them. For in the first place Daniel maketh them to subscribe unto Gods decree, afterward he saith that they require or demand. And this may well be, that the Angels do require in their petitions that all mortal creatures may be abased, that God alone may have the preeminence, and that all things may thus be brought down that obscure the glory of God. It is meet and right that the Angels require this continually, seeing we know that there is nothing that they do more desire, then that they them selves should worship God, and all creatures with them. And when they do see Gods authority to be diminished by mans pride and arrogancy, then doubtless they require this, that God would bring down under his obedience and yoke those proud men that set up their crests against him.

And here must we note two persons to be attributed vnto them. For in the first place Daniel maketh them to subscribe vnto Gods decrée, afterward he sayth that they require or demaunde. And thys may well be, that the Angels doo require in theyr peticions that all mortall creatures may be abased, that God alone may haue the preeminence, and that al things may thus be brought downe that obscure the glory of God. It is méete and right that the Angels require thys continually, seing we know that there is nothing that they doo more desire, then that they them selues should worshyp God, and all creatures with them. And when they do sée Gods authoritie to be diminished by mans pride and arrogancy, then doubtles they require thys, that God would bring downe vnder his obedience and yoke those proude men that set vp theyr creastes agaynst hym.

Now do we see why Daniel saith that this sentence is in the decree of the watchmen and in their word a request: as though he should say, thou hast all the Angels thine, adversaries. For with one consent and as it were with one mouth, they do accuse thee before God, that thou doest obscure his glory, as much as in thee lieth: and God agreeing to their requests, hath decreed to cast thee away, and to make thee contemptible & shameful before all the world: and this decree is ratified by all the Angels, as it were common with him and them. For their consent and subscription might have some authority with this profane king. And doubtless God (as he doth many times) doth now accommodate the vision to this mans capacity, who was never taught in the law, but had only a confused knowledge of the divinity: so that he did not discern betwixt God and the Angels. And yet this sentence is also true, that the sentence was published by the common decree of all the heavenly army, and that together by supplication and request: ⟨p. 47⟩because doubtless the Angels did take it grievously, that any thing should be withdrawn from Gods glory, & that there should be such madness in men, that they would draw and catch to them selves that which is proper and peculiar to God alone. This seemeth to be the true sense. And so that which followeth dependeth well hereof: that mortal men may know that God hath power over the kingdoms of men. For Daniel doth note the end of their request: that the Angels would have Gods authority to remain wholly to himself, and that nothing should be taken away therefrom by mans churlish ingratitude. For man can challenge to him self never so little, but he robbeth God of his due praise and glory. Therefore do the Angels crave of God continually that he would cast down all the proud, and that he would not suffer him self to be defrauded of his authority, but that all power may remain with him wholly. And this is diligently to be noted: that all mortal men may know that the most high doth bear rule in the kingdoms of men. For the most wicked will grant that God hath the chief power and authority (for they dare not draw him down from his heavenly throne with their blasphemies) but in the mean season they imagine that they can both get and defend kingdoms in this world, either by their own power, or riches, or other means.

Now do we sée why Daniel sayth that thys sentence is in the decrée of the watchmen and in theyr word a request: as though he should say, thou hast all the Angels thine, aduersaries. For with one consent and as it were with one mouth, they do accuse thee before God, that thou doest obscure his glory, as much as in thee lyeth: and God agreing to theyr requestes, hath decreed to cast thee away, and to make thee contemptible & shamefull before al the world: and thys decree is ratified by all the Angels, as it were common with him and them. For their consent and subscription might haue some authority with this prophane king. And doubtles God (as he doth many tymes) doth now accommodate the vision to this mans capacitie, who was neuer taught in the law, but had only a confused knowlege of the diuinity: so that he dyd not discerne betwix God and the Angels. And yet thys sentence is also true, that the sentence was published by the common decree of al the heauenly army, and that together by supplication and request: ⟨p. 47⟩because doubtles the Angels did take it greuously, that any thing should be withdrawne from Gods glory, & that there should be such madnes in men, that they would draw and catch to them selues that which is proper and peculiar to God alone. This seemeth to be the true sense. And so that which followeth dependeth well hereof: that mortall men may know that God hath power ouer the kingdomes of men. For Daniel doth note the end of theyr request: that the Angels would haue Gods authoritie to remayne wholly to himselfe, and that nothing should be taken away therefrom by mans churlish ingratitude. For man can chalenge to him selfe neuer so little, but he robbeth God of hys due prayse and glory. Therefore do the Angels craue of God continually that he would cast downe all the proud, and that he would not suffer hym selfe to be defrauded of hys authority, but that all power may remayne with hym wholly. And this is diligently to be noted: that all mortall men may know that the most high doth beare rule in the kingdoms of men. For the most wicked will graunt that God hath the chiefe power and authoritie (for they dare not draw him downe from his heauēly throne with theyr blasphemies) but in the meane season they imagine that they can both get and defend kingdomes in this world, either by theyr owne power, or riches, or other meanes.

Therefore the unbelievers would gladly shut up God in heaven, even as the Epicure feigneth that God useth his delicates in idleness. Therefore Daniel showeth that God is spoiled of his right, except he be acknowledged to be the ruler in the kingdom of men, that is, in the earth, that he may humble whom he pleaseth. So is it also said in the Psalm: Power is neither from the east nor from the west, but from the heaven. ¹And in an other place also: It is God that lifteth up the poor from the dung. Again, in the song of the holy virgin: He casteth down the proud from their throne, and exalteth the humble and abjects. ²They all do confess this thing: but yet scarcely the hundred man doth thoroughly feel in his mind that God doth rule ⟨image 60⟩in this world, so that no man can extol him self or remain in the degree of honour, but that it is the peculiar benefit of God.

Therefore the vnbeleuers would gladly shut vp God in heauen, euen as the Epicure fayneth that God vseth his delicates in idlenes. Therfore Daniel sheweth that God is spoyled of his right, except he be acknowledged to be ye ruler in the kingdome of men, that is, in the earth, that he may humble whō he pleaseth. So is it also sayd in the Psalme: Power is neither from the east nor from the west, but from the heauen. ¹And in an other place also: It is God that lifteth vp the poore from the doung. Agayne, in the song of the holy virgin: He casteth downe the proude from their throne, and exalteth the humble and abiectes. ²They all do confesse this thing: but yet scarcely the hundreth man doth thorowly féele in his mynde that God doth rule ⟨image 60⟩in this world, so that no man can extoll him selfe or remayne in the degrée of honour, but that it is the peculiar benefit of God.

1. 1Psal. 75.7. Psal. 113.6.
2. 2Luk. 1.52.

Seeing this can be so hardly persuaded unto men, Daniel doth here very well express that he is the high ruler in the kingdom of men, that is, he doth not only exercise his power in heaven, but doth govern also mankind, & appointeth every one his degree or place, & will give it to whom he pleaseth. He speaketh of diverse empires in the singular number: but it is as though he should say, that some are extolled by Gods appointment, and others cast down, and all is as it pleaseth God. The sum is, that every mans state is given him of God, so that they which covet to come to any highness either by their ambition, or science, or wisdom,¹ or riches, profit nothing at all except God doth as it were stretch forth his hand to help them up. Paul doth also teach the same thing with other words, that there is no power but of God: and afterward Daniel doth often repeat the same sentence.

Seing this can be so hardly perswaded vnto men, Daniel doth here very well expresse that he is the hygh ruler in the kingdome of men, that is, he doth not onely exercise his power in heauē, but doth gouerne also mankinde, & appoynteth euery one hys degrée or place, & wil geue it to whō he pleaseth. He speaketh of diuerse empires in the singular nomber: but it is as though he should say, that some are extolled by Gods appointment, and others cast downe, and all is as it pleaseth God. The summe is, that euery mans state is geuen him of God, so that they which couet to come to any hyghnes either by theyr ambition, or science, or wisedome,¹ or riches, profite nothyng at all except God doth as it were stretch forth his hand to helpe them vp. Paul doth also teach the same thing with other wordes, that there is no power but of God: and afterwarde Daniel doth often repeate the same sentence.

1. 1Rom. 13.1.

He addeth: that he will lift up the humble amongst men, above it. In this so evident alteration the power of God doth better appear, whiles he lifteth from the dung those which before were unknown and despised, and doth also prefer them before kings. The profane men whiles this cometh to pass, do say that God playeth, and so men are tossed by his hand like balls, that sometime they are extolled high, and sometime cast down to the earth. But they do not weigh the cause, that is, because God would show by open documents, that we are under his government, so that our state should hang thereof: & because we do not apprehend this thing willingly, it is necessary that we have examples set before us, in the which we may be compelled to see this which all men in a manner would gladly be ignorant of.

He addeth: that he will lift vp the humble amongst men, aboue it. In thys so euident alteration ye power of God doth better appeare, whiles he lifteth frō the doung those which before were vnknowne and despised, and doth also preferre them before kinges. The prophane men whiles thys commeth to passe, do say that God playeth, and so men are tossed by hys hand like balles, that sometyme they are extolled high, and sometyme cast downe to the earth. But they do not wey the cause, that is, because God would shew by open documentes, that we are vnder his gouerment, so that our state should hang therof: & because we do not apprehēd thys thyng willingly, it is necessary that we haue examples set before vs, in the which we may be compelled to sée thys which all men in a manner would gladly be ignoraunt of.

Now, we see the whole judgement of the Prophet, that is, that the Angels do continually ask of God that he would declare his power to mortal men, and therefore that he would throw down the proud which do think that they ⟨p. 84⟩excel by their own virtue, or power, or fortune, or help of men. Therefore that God might shake of from them this horrible pride that robbeth God of his honour, the Angels require that he would overthrow them, and that he would so show that he is the king & ruler, not only of heaven but also of the earth. Now, this did not only happen in one king, but we know that the histories are filled with documents thereof. For whereof, or of what state are kings oftentimes created? And seeing there was no greater pride in the Romaine Empire, we see what hath been done. For God hath brought forth certain monsters, that we might be astonished with such a sight and spectacle, both greeks, and of all parts of the East, and Spaniards, and Italians, & Frenchmen. For nothing was more monstrous then certain Emperors. Furthermore their beginning is so filthy and shameful, that God could no more evidently show that empires are not transferred by mans will, nor gotten by virtue, counsel, and many armies, but that they are under-his hand to make ruler whom he will.

Now, we sée the whole iudgement of the Prophet, that is, that the Angels do cōtinually aske of God that he would declare hys power to mortall men, and therefore that he would throw downe the proude which do thinke that they ⟨p. 84⟩excell by their owne vertue, or power, or fortune, or helpe of men. Therefore that God might shake of from them thys horrible pride that robbeth God of hys honor, the Angels require that he would ouerthrow them, and that he would so show that he is the king & ruler, not onely of heauen but also of the earth. Now, this did not only happē in one king, but we know that the historyes are filled with documentes therof. For whereof, or of what state are kinges oftentimes created? And seing there was no greater pryde in the Romaine Empire, we sée what hath bene done. For God hath brought forth certayne monsters, that we might be astonished with such a sight and spectacle, both greekes, and of all partes of the East, and Spaniardes, and Italiās, & Frenchmen. For nothing was more monstrous then certaine Emperours. Furthermore theyr beginning is so filthye and shamefull, that God could no more euidently shew that empieres are not transferred by mans will, nor gotten by vertue, counsaile, and many armyes, but that they are vnder-hys hand to make ruler whom he will.

15 This is the dream that I king Nebuchadnezzar have seen: therefore thou O Beltsazar, declare the interpretation thereof: for all the wise men of my kingdom are not able to show me the interpretation: but thou art able, for the spirit of the holy Gods is in thee.

15 Thys is the dreame that I king Nebuchadnezer haue seene: therefore thou O Beltsazar, declare the interpretatiō thereof: for all the wise mē of my kingdome are not able to shew me the interpretation: but thou art able, for the spirit of the holy Gods is in thee.