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…

There may be double understanding of the end of the verse. If we retain the future tense] Behold there shall be a medicine to thine error] it is a confirmation of the doctrine that went before: as though he should say, thou mayst not deal by long delays and vain shifts, that will not serve: this is the only medicine that I tell thee. Or if we take it as an exhortation, the text will go very well: [Let this be a medicine to thine errors] that is to say, do not follow thy lusts still as thou hast done, but open thine eyes and perceive how miserably thou hast lived, and labour to redress thy former errors.

There may be double vnderstanding of the end of the verse. If we retaine the futer tense] Behold there shall be a medicine to thyne error] it is a confirmation of the doctrine that went before: as though he should say, thou mayst not deale by long delayes and vayne shiftes, that wyll not serue: thys is the onely medicine that I tell thee. Or if we take it as an exhortation, the text wyll go very well: [Let thys be a medecine to thyne errors] that is to say, do not folow thy lustes still as thou hast done, but open thine eyes and perceaue how miserably thou hast liued, and labour to redresse thy former errors.

Now, where the Papists have abused this place, to prove that God is pacified with sacrifices, it is to foolish and ridiculous, if we examine their doctrine. For when they will define satisfactions, they call them the works of supererogation. If a man do that which God hath commanded in his law, yet can he not satisfy for his sins: as the Papists are compelled to confess. What remaineth then? Forsooth that we offer more unto God then he commandeth. Wherefore they call them also, opera indebita, works that are not due. But Daniel doth not here require ⟨p. 56⟩of king Nebuchadnezzar any work of supererogation: but he requireth justice, & afterward declareth that mans life is not ordered by justice unless humanity and kindness be amongst us, and especially unless we be merciful unto the poor. Surely here is no work of supererogation. For whereunto tendeth the law? It followeth the refore that this can not be drawn to the works of satisfaction, and that the Papists are foolish and filthy herein.

Now, where the Papistes haue abused thys place, to proue that God is pacified with sacrifices, it is to foolish and ridiculous, if we examine their doctrine. For when they wyll define satisfactions, they call them the workes of supererogation. If a man do that which God hath cōmaunded in hys law, yet can he not satisfie for hys sinnes: as the Papistes are compelled to confesse. What remayneth then? Forsooth that we offer more vnto God then he commaundeth. Wherefore they call them also, opera indebita, workes that are not due. But Daniel doth not here require ⟨p. 56⟩of kyng Nebuchadnezer any worke of supererogation: but hee requireth iustice, & afterward declareth that mans lyfe is not ordered by iustice vnlesse humanity and kindnes be amongst vs, and especially vnlesse we be mercifull vnto the poore. Surely here is no worke of supererogation. For wherunto tendeth the law? It foloweth the refore that this can not be drawen to the workes of satisfaction, and that ye Papistes are foolish and filthy herein.

But although we grant unto them this thing, yet it doth not follow that the sins are redeemed before God thereby, as though the works could recompense either for the punishment or for the crime. They confess that the crime is not redeemed with satisfactions: but the punishment they say is redeemed. But see how this agreeth with the mind of the Prophet. I do not strive with them now for the word of redeeming, but I would have them to regard whether this redemption be in the judgement of God, or before men. It is certain that Daniel here did regard how wickedly and cruelty Nebuchadnezzar had behaved himself, how tyrannously he had vexed his subjects, how proudly he despised the poor and miserable that were under him. Because then he had given him self so dissolutely to all wickedness, Daniel declareth the remedy. And though this remedy be taken for a redemption or deliverance, there is no absurdity: for we redeem our sins with men when we satisfy for them. I do redeem my fault at my neighbours hand, when I do labour to reconcile my self unto him after I have offended him, knowledging my crime and asking forgiveness. And if I have diminished his goods, I restore that which was unjustly taken. Thus do I redeem my crime. But it doth not follow therefore that my sins are purged before the judgement seat of God, as though this which I do unto my neighbour were any kind of recompense before God. We see therefore how foolish the Papists are to abuse the Prophets words.

But although we graunt vnto thē this thyng, yet it doth not folow that ye sinnes are redemed before God therby, as though the workes could recompence either for the punishmēt or for the crime. They confesse that the crime is not redemed with satisfactions: but the punishment they say is redemed. But sée how thys agréeth wyth the mynde of the Prophet. I do not striue wyth them now for the word of redemyng, but I would haue them to regard whether thys redemption be in the iudgement of God, or before men. It is certaine that Daniel here did regarde how wickedly and cruelty Nebuchadnezer had behaued hymselfe, how tyrannously he had vexed hys subiectes, how proudly he despised ye poore and miserable that were vnder hym. Because then he had geuen hym selfe so dissolutly to all wickednes, Daniel declareth the remedy. And though this remedy be taken for a redemption or deliueraunce, there is no absurditie: for we redeme our sinnes wyth men when we satisfie for them. I do redeme my fault at my neighbours hand, when I do labour to reconcile my selfe vnto hym after I haue offended hym, knowledging my crime and asking forgeuenes. And if I haue diminished hys goods, I restore that which was vniustly taken. Thus do I redeme my crime. But it doth not follow therefore that my sinnes are purged before the iudgement seat of God, as though thys which I do vnto my neighbour were any kynde of recompence before God. We sée therefore how foolish the Papistes are to abuse the Prophetes wordes.

This had not been then unprofitable nor fruitless, that Daniel exhorted the king to redeem or break of his sin, if the king had considered it: for he might have found favour in some point, although he had been punished. Yea though there had not been one day shortened of vij. years, yet was this no small profit, if the king had humbled him self betimes before God, that yet he might be capable of that mercy in the end, which was promised. For because the time was named by the Prophet, therefore had it been profitable for the king, if he had prepared himself to receive that mercy by humble prayer unto his judge. Wherefore this doctrine was profitable many ways, like as it is unto us at this day. For although we must be ready to receive Gods corrections, yet is this, no small comfort in our miseries, when we do so submit ourselves unto God, that we are persuaded of the contrary part, that he will be merciful unto us, because he seeth us displeased with our sins and heartily abhor them.

Thys had not bene then vnprofitable nor fruitles, that Daniel exhorted the kyng to redeme or breake of hys sinne, if the king had considered it: for he myght haue found fauour in some poynt, although he had bene punished. Yea though there had not bene one day shortened of vij. yeares, yet was this no small profite, if the kyng had humbled hym self betymes before God, yt yet he might be capable of that mercy in the end, which was promised. For because the tyme was named by the Prophet, therfore had it bene profitable for the kyng, if he had prepared hymselfe to receiue that mercy by humble prayer vnto hys iudge. Wherefore this dictrine was profitable many wayes, lyke as it is vnto vs at thys day. For although we must be ready to receiue Gods corrections, yet is thys, no small comfort in our miseries, when we do so submit ourselues vnto God, that we are perswaded of the contrary part, that he wyll be mercifull vnto vs, because he seeth vs displeased wyth our sinnes and hartely abhorre them.

¶ The Prayer.

Grant almighty God, that we may learn patiently to bear all manner of adversities, and that we may know that thou doest exercise towards us the office of a judge as often as we are afflicted in this world, that we may by this means prevent thy vengeance, and may with true humility so condemn our selves, that we yet trusting unto thy mercy, may always fly unto thee, by the comfort that we have in the mediator whom thou hast given unto us thine only begotten Son, and that we may so crave pardon of thee, that we may in the mean season meditate true repentance, not by vain and unprofitable inventions of men, but with true and earnest trials of our selves, that is, that we may exercise true charity and fidelity one toward an other, and may thus testify unto the world the fear of thy name, that thou mayst be truly glorified amongest us by the same Jesus Christ our Lord. Amen.

GRaunt almighty God, that we may learne paciently to beare all manner of aduersities, and that we may know that thou doest exercise towardes vs the office of a iudge as often as we are afflicted in thys world, that we may by thys meanes preuent thy vengeaunce, and may wyth true humilitie so condemne our selues, that we yet trusting vnto thy mercy, may alwayes flie vnto thee, by the cōfort that we haue in the mediator whom thou hast geuen vnto vs thyne onely begotten Sonne, and that we may so craue pardō of thee, that we may in the meane seasō meditate true repētaūce, not by vayne and vnprofitable inuentions of men, but wyth true and earnest tryals of our selues, that is, that we may exercise true charitie and fidelitie one toward an other, and may thus testify vnto the world the feare of thy name, that thou mayst be truely glorified amongest vs by the same Iesus Christ our Lord. Amen.

25 All these things did come upon the king Nebuchadnezzar. §2926 At the end of twelve months he walked in the royal palace of Babel. §3027 And the king spake and said: Is not this great Babel that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? §3128 While the word was in the kings mouth, a voice came down from heaven saying: O king Nebuchadnezzar, to thee be it spoken: thy kingdom is departed from thee. §3229 And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as the Oxen, and seven ⟨image 70⟩times shall pass over thee, until thou know that the most high beareth rule over the kingdom of men, & giveth it to whomsoever he will.

25 All these thynges did come vpon the kyng Nebuchadnezer. §2926 At the end of twelue monthes he walked in the royall palace of Babell. §3027 And the kyng spake and sayd: Is not thys great Babell that I haue built for the house of the kingdome by the might of my power, and for the honor of my maiestie? §3128 While the word was in the kinges mouth, a voyce came downe from heauen saying: O kyng Nebuchadnezer, to thee be it spoken: thy kingdome is departed from thee. §3229 And they shall driue thee from men, and thy dwelling shalbe wyth the beastes of the field: they shall make thee to eate grasse as the Oxen, and seuen ⟨image 70⟩tymes shall passe ouer thee, vntill thou know that the most high beareth rule ouer the kingdome of men, & geueth it to whomsoeuer he wyll.

After that Nebuchadnezzar hath declared that Daniel was the preacher of Gods judgement unto him which was at hand, now he addeth how and after what sort God did execute that judgement which he had pronounced by his Prophet. He speaketh in the third person: but we know how often the changing of the person is used with the Hebrews and Chaldees. Furthermore Daniel did not write the saying of the king, but did only comprehend the sum. So it cometh to pass that sometimes he bringeth in the king to speak, & sometimes he speaketh in his own person. There is no cause therefore why this diversity should trouble us, for it doth nothing obscure the sense.

After that Nebuchadnezer hath declared that Daniel was the preacher of Gods iudgement vnto him which was at hand, now he addeth how and after what sort God dyd execute that iudgement which he had pronounced by hys Prophet. He speaketh in the third person: but we know how often the chaunging of the person is vsed wyth the Hebrues and Chaldees. Furthermore Daniel did not write the saying of the kyng, but did onely cōprehend the summe. So it commeth to passe that sometymes he bringeth in the kyng to speake, & sometymes he speaketh in his owne person. There is no cause therefore why this diuersitie should trouble vs, for it doth nothing obscure the sense.

In the first verse Nebuchadnezzar teacheth that that dream which Daniel expounded was not in vain. So he admonisheth by the effect that followed, that it was a heavenly oracle: for other dreams (as we do know) do vanish away. But because God did accomplish at his due time that which he had showed to the king of Babylon by dream, hereby it appeareth that it was no trifling dream, but a certain and sure revelation of the punishment which should shortly come upon the king. And the manner also is expressed. Daniel saith, that after a year was ended, the king did walk in his palace & boasted of his glory & majesty, & the same moment a voice came down from heaven whereby this was repeated which he heard before in the dream. Afterward he declareth how he was cast forth from the company of men and remained a long time with brute beasts, so that he differed nothing from the beasts.

In ye first verse Nebuchadnezer teacheth that that dreame which Daniel expounded was not in vayne. So he admonisheth by the effect that followed, that it was a heauenly oracle: for other dreames (as we do know) do vanish away. But because God did accomplish at hys due tyme that which he had shewed to the kyng of Babylon by dreame, hereby it appeareth that it was no trifling dreame, but a certayne and sure reuelation of ye punishment which should shortly come vpon the kyng. And the manner also is expressed. Daniel saith, that after a yeare was ended, the king did walke in hys palace & boasted of hys glory & maiestie, & the same moment a voyce came downe frō heauē wherby thys was repeted which he heard before in the dreame. Afterward he declareth how he was cast forth from the company of men and remayned a long tyme wyth brute beastes, so that he differed nothing from the beastes.

Some do think that Nebuchadnezzar was stricken with repentance when he was admonished of the wrath of God, and that for this cause the time of his punishment was deferred. But I think not so. I think rather that God stayed his hand unto the end of the year, that the pride of the ⟨p. 58⟩king might be more inexcusable. For he ought to have been afraid by that voice of the Prophet, as though God himself had thundered and lightened from the heaven. Now it appeareth that he was always one. I do not deny in deed, but that he might be afraid at the first message, and I will not dispute of that matter. Howsoever it is, I do not think that God spared him for a time because he did show any token of repentance. I grant that God doth sometimes spare the reprobate if he see them humbled, as we have a most plain example in king Ahab. For Ahab did never repent heartily:¹ but God would show how much repentance pleased him, whiles he pardoned the wicked and obstinate king in his malice for some small sign of repentance.

Some do thinke that Nebuchadnezer was strickē wyth repentance when he was admonished of the wrath of God, and that for thys cause the tyme of hys punishment was deferred. But I thinke not so. I thinke rather that God stayed hys hand vnto the end of the yeare, that the pride of the ⟨p. 58⟩kyng myght be more inexcusable. For he ought to haue bene afrayd by that voyce of the Prophet, as though God hymself had thundred and lightned from the heauen. Now it appeareth that he was alwayes one. I do not deny in déede, but that he myght be afrayd at the first message, and I will not dispute of that matter. Howsoeuer it is, I do not thinke that God spared hym for a tyme because he did shew any token of repentaunce. I graunt that God doth sometimes spare the reprobate if he sée thē humbled, as we haue a most playne example in king Achab. For Achab dyd neuer repent hartely:¹ but God would shew how much repentance pleased hym, whiles he pardoned ye wicked and obstinate king in hys malice for some small signe of repētaunce.

1. 1King 21.

The same might be spoken of king Nebuchadnezzar, if the Scripture did teach it. But, as may be gathered by the words of the Prophet, Nebuchadnezzar went forward in his pride, until his careless negligence came to the highest. For this was intolerable, that after God had threatened so sore, the king remained yet in his pride. It is a monstrous dullness that he could remain careless, although he had lived a hundred years after that threatening. Finally I do think that although Nebuchadnezzar did understand that a sore and horrible punishment was prepared for him, yet though he were afraid for a time, he did not lay down his pride and high mind. In the mean season, that prophecy might seem vain, & it is probable that the thing which he had heard was now a long time gone out of his mind: Like as the wicked are wont to abuse the long sufferance of God, and so heap unto themselves the treasure of greater vengeance, as Paul saith, Rom. 2. ¹Wherefore it may be that he derided this prophecy, and so was more and more hardened. Howsoever it is, there can none other thing be gathered by the text of the Prophet, then that the admonition of the Prophet was then in vain, yea that the oracle it self was of no force whereby he was called to repentance.

The same might be spoken of kyng Nebuchadnezer, if the Scripture did teach it. But, as may be gathered by the wordes of the Prophet, Nebuchadnezer went forward in his pride, vntill his careles negligence came to the highest. For thys was intolerable, that after God had threatned so sore, the king remained yet in hys pride. It is a monstrous dulnes that he could remaine careles, although he had liued a hūdreth yeares after that threatning. Finally I do thinke that although Nebuchadnezer dyd vnderstand that a sore and horrible punishment was prepared for hym, yet though he were afrayd for a tyme, he dyd not lay downe hys pride and hye mynde. In the meane season, that prophecy might séeme vayne, & it is probable yt the thing which he had heard was now a long time gone out of hys mynde: Like as the wicked are wont to abuse ye long sufferaunce of God, and so heape vnto themselues the treasure of greater vēgeaunce, as Paule sayth, Rom. 2. ¹Wherefore it may be that he derided thys prophecy, and so was more and more hardened. Howsoeuer it is, there can none other thing be gathered by the text of the Prophet, then that the admonition of ye Prophet was then in vayne, yea that the oracle it selfe was of no force whereby he was called to repentaunce.

1. 1Rom. 2.

If there had been any drop of a Godly mind in him, truly he should have fled to the mercy of God, he should ⟨image 71⟩have weighed with himself by how many ways he had provoked his wrath, he should have given himself wholly to the works of charity: as he had executed grievous tyranny against all, so should he have given himself to humanity and mercy, as the Prophet had exhorted him: but he is so far from doing this, that he doth vomit out vain boastings, which do show that his mind doth swell with disdainfulness, and also with the contempt of God. Because therefore here is noted the space of the time, hereby it appeareth that God will sometimes defer his judgements, if peradventure they will repent even which seem altogether desperate: But the reprobate do abuse that humanity and mercy of God, because they do more harden their harts by this occasion, whiles they suppose that God ceaseth from doing the office of a judge when he suffereth for a season.

If there had bene any droppe of a Godly mynde in hym, truely he should haue fled to the mercy of God, he should ⟨image 71⟩haue weighed with hymselfe by how many wayes he had prouoked hys wrath, he should haue geuen hymselfe wholy to the workes of charity: as he had executed greuous tyranny agaynst all, so should he haue geuen hymselfe to humanity and mercy, as the Prophet had exhorted hym: but he is so farre from doing thys, that he doth vomit out vayne boastinges, which do shew that hys mynde doth swell with disdainfulnes, and also with the contempt of God. Because therefore here is noted the space of the tyme, hereby it appeareth that God will sometymes deferre hys iudgements, if paraduenture they wyll repent euen which séeme altogether desperate: But the reprobate do abuse that humanity and mercy of God, because they do more hardē theyr harts by thys occasion, whiles they suppose that God ceaseth frō doyng the office of a iudge when he suffereth for a season.

At the end [then] of twelve months, the king walked in his palace, and spake, and said: This doubling of the word, doth express that the king spake of a purposed pride. The Prophet might have said more simply, [the king spake] but he saith, that he spake and said. Whereby I suppose that the Prophet meaneth that the king did, as it were vomit forth that which he had before conceived and purposed in his heart: Is not this that great Babylon, which I have built for my kingly palace by the might of my power, and for the honour of my majesty. In these words we see no open blasphemy which should offend God so greatly: but we must consider that the king did speak thus, to challenge unto him self all things, as though he were in the place of God. And this may be gathered by the words: Is not this Babylon the great? He boasteth of the greatness of his city as though he would set it against the heavens, as the old Giants did. Which, saith he. This Pronoun doth seem also to be put for vehemency. Which I (saith he) have built, and that with the might of my power. We see how he spoileth God of his honour, challenging all things unto him self.

At the end [then] of twelue monthes, the king walked in hys palace, and spake, and sayd: Thys doubling of the word, doth expresse that the kyng spake of a purposed pryde. The Prophet myght haue sayd more simply, [the kyng spake] but he sayth, that he spake and sayd. Wherby I suppose that the Prophet meaneth that the king did, as it were vomite forth that which he had before conceaued and purposed in his heart: Is not this that great Babylon, which I haue builte for my kingly pallace by the might of my power, and for the honor of my maiesty. In these wordes we see no open blasphemye which should offend God so greatly: but we must consider that the king did speake thus, to challenge vnto him selfe all thinges, as though he were in the place of God. And thys may be gathered by the words: Is not this Babylon the great? He boasteth of ye greatnes of hys citie as though he would set it against the heauens, as the olde Gyants did. Which, saith he. This Pronowne doth seme also to be put for vehemency. Which I (sayth he) haue builte, and that with the might of my power. We see how he spoyleth God of hys honour, challenging all thinges vnto him selfe.

Yet before I go any further, we must see wherefore he saith that Babylon was built of him. For all the Historiographers ⟨p. 59⟩do agree in this, that that city was built of Semiramis. Now, a great while after Nebuchadnezzar doth declare it for his praise and glory, that he hath built that city. But the answer is easy. For we know how earthly kings do study by all means possible to throw down the glory of others, that only they might excel and get to them selves a perpetual name: especially where they change some thing in buildings, or in palaces, or in Cities they would seem to be the first builders, and so blot them out of memory of whom the foundations were laid. So it may be that Babylon was beautified of the king Nebuchadnezzar: therefore doth he translate all the glory unto himself, whereas the greater part should have been ascribed to Semiramis and Ninus. Wherefore it is a tyrannical kind of speech, that is, which the tyrants do often usurp, and commonly whiles they draw to them selves other mens praises: Therefore (saith he) I have built it with the strength of my power.

Yet before I go any further, wee must see wherefore he sayth that Babylon was builte of him. For all the Historiographers ⟨p. 59⟩do agrée in this, that that citie was built of Semiramis. Now, a great whyle after Nebuchadnezer doth declare it for hys prayse and glory, that he hath built that citie. But the aunswere is easie. For we know how earthly kynges do study by all meanes possible to throw downe the glory of others, that onely they myght excell and get to them selues a perpetuall name: especially where they chaunge some thyng in buildinges, or in palacies, or in Cityes they would séeme to be the first builders, and so blot them out of memory of whom the foundations were layd. So it may be that Babylon was beautified of the king Nebuchadnezer: therefore doth he translate all the glory vnto himselfe, whereas the greater part should haue bene ascribed to Semiramis and Ninus. Wherefore it is a tyrannicall kynde of speach, that is, which the tyrauntes do often vsurpe, and commōly whiles they draw to them selues other mens praises: Therefore (sayth he) I haue built it wyth the strength of my power.

Now we may easily see what did displease God in this boasting of the king of Babylon, even his sacrilegious boldness when he saith, that the City was built by his own might or power. But God showeth, that that praise is due unto him, and worthily:¹ For except God build the City they watch in vain &c. Therefore how strongly soever men labour in building Cities, yet they profit nothing except God himself rule the work. Where as then Nebuchadnezzar doth magnify himself, and doth set forth the strength of his power against God and his grace, this arrogant boasting was intolerable. And this was the cause that God was so angry with him. Therefore let us learn that this is tried true by this example which the Scripture doth so oftentimes inculcate, that is to say,² that God resisteth the proud,³ that he plucketh down their haughty looks and countenances, and that he can not abide their arrogancy. Where as God therefore in every place doth pronounce that he is an enemy to the proud, it is confirmed by this example,⁴ as if God did hereby set forth unto us the Image of ⟨image 72⟩his judgement as in a glass. This is one lesson.

Now we may easely sée what did displease God in thys boasting of ye king of Babylon, euē his sacrilegious boldnes when he sayth, that the Citie was built by hys owne myght or power. But God sheweth, that that prayse is due vnto hym, and worthely:¹ For except God builde the City they watch in vayne &c. Therefore how strongly soeuer men labour in building Cityes, yet they profite nothing except God hymselfe rule the worke. Where as then Nebuchadnezer doth magnify hymselfe, and doth set forth the strēgth of hys power agaynst God and hys grace, thys arrogant boasting was intolerable. And thys was ye cause that God was so angry wyth hym. Therefore let vs learne that thys is tryed true by this example which the Scripture doth so oftentymes inculcate, that is to say,² that God resisteth the proud,³ that he plucketh downe their hauty lookes and countenaunces, and that he can not abyde their arrogancy. Where as God therefore in euery place doth pronounce that he is an enemy to the proud, it is confirmed by this example,⁴ as if God did hereby set forth vnto vs the Image of ⟨image 72⟩his iudgement as in a glasse. This is one lesson.

1. 1Psal. 127.
2. 2Psal. 18.28
3. 3Jam. 4.6.Iam. 4.6.
4. 41. Pet. 5.5