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…

The Prayer.

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.

Here doth Nebuchadnezzar repeat that which he had spoken of before, that is, that he seeketh the interpretation of the dream. He knew what figure had been showed unto him: but he could not understand the counsel of God, neither yet persuade with himself whereto it belonged: therefore he trieth in this part the faith of Daniel. He affirmeth that he saw a dream, that Daniel might be more ready to interpret it: and he addeth this also to the same end, that all the wise men of his kingdom could not declare the dream. Where he confesseth after a sort, all the ⟨image 61⟩Astrologians, Soothsayers, and all other of that kind which said they knew all things, to be false and deceitful. For some were Augurs, some Soothsayers, some dream readers, others Astrologians, which did not only dispute of the order, and course, and distance of the stars and of the property of them, but also which would foretell by the aspects of the stars, all that was to come. Whereas then they did boast so greatly of the knowledge of all things, Nebuchadnezzar doth confess that they were deceivers. For he ascribeth this to Daniel, because he had a divine spirit. Wherefore he excludeth all the wise men of Babylon from so great a gift, because he perceiveth by experience that they were destitute of the spirit of God. He doth not speak plainly, but this is easily gathered of his words, that falsehood was found in all the wise Chaldees. Again in the second part he separateth Daniel forth of their number, & also noteth the cause: even because he had a divine spirit. Wherefore Nebuchadnezzar doth here give unto God that which is due unto him, and doth also acknowledge Daniel to be his Prophet and minister.

Here doth Nebuchadnezer repeate that which he had spoken of before, that is, that he séeketh the interpretation of the dreame. He knew what figure had bene shewed vnto hym: but he could not vnderstand the counsayle of God, neyther yet perswade wyth hymselfe whereto it belonged: therefore hée trieth in thys part the fayth of Daniel. He affirmeth that he saw a dreame, that Daniel might be more ready to interprete it: and he addeth this also to the same end, that all the wyse men of hys kyngdome could not declare the dreame. Where he confesseth after a sort, all the ⟨image 61⟩Astrologians, Southsayers, and all other of that kynde which sayd they knew all thinges, to be false and deceitfull. For some were Augures, some Southsayers, some dreame readers, others Astrologians, which did not onely dispute of the order, and course, and distance of the starres and of the property of them, but also which would foretell by the aspectes of the starres, all that was to come. Whereas thē they did boast so greatly of the knowledge of all things, Nebuchadnezer doth confesse that they were deceauers. For he ascribeth this to Daniel, because he had a diuine spirit. Wherefore he excludeth all the wyse men of Babylon frō so great a gift, because he perceaueth by experience that they were destitute of the spirit of God. He doth not speake playnely, but thys is easely gathered of hys wordes, that falshode was found in all the wise Chaldees. Agayne in the second part he seperateth Daniel forth of their number, & also noteth the cause: euen because he had a diuine spirit. Wherefore Nebuchadnezer doth here geue vnto God that which is due vnto him, and doth also acknowledge Daniel to be hys Prophet and minister.

In that he calleth the Angels holy Gods, it is no marvel (as we have said before) seeing he was a profane man and not exercised in the doctrine of true religion, but only had tasted certain principles. And we know that by common opinion the Angels were mixed with God. Therefore Nebuchadnezzar speaketh after the common manner when he saith, that the spirit of the holy Gods doth dwell in Daniel.

In that he calleth the Angels holy Gods, it is no meruaile (as we haue sayd before) seyng he was a prophane man and not exercised in the doctrine of true religion, but onely had tasted certayne principles. And we know that by common opiniō ye Angels were mixed with God. Therfore Nebuchadnezer speaketh after the common maner when he saith, that ye spirit of the holy Gods doth dwel in Daniel.

16 Then Daniel whose name was Beltsazar, held his peace by the space of one hour, and his thoughts troubled him, and the king spake and said: Beltsazar, let neither the dream nor the interpretation thereof trouble thee. Beltsazar answered and said: my Lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.

16 Then Daniel whose name was Beltsazar, held hys peace by the space of one houre, and hys thoughtes troubled hym, and the king spake and sayd: Beltsazar, let neyther the dreame nor the interpretation thereof trouble thee. Beltsazar aunswered and sayd: my Lord, the dreame be to them that hate thee, and the interpretation therof to thine enemyes.