Calvin's Commentaries, Vol. 24: Daniel, Part I, tr. by John King, [1847-50], at DarkSideOfTheNet.com
In this second chapter we are informed how God brought Daniel into a theater, to exhibit that prophetic office to which he had been destined. God had already engraven, as we have said, distinct marks by which Daniel might be acknowledged as a Prophet, but he wished really to prove the effect of the grace which he had conferred upon Daniel. First of all, a simple history is narrated, then Daniel proceeds to the interpretation of a dream. This is the heading of the chapter.
1. And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
1. Anno autem secundo regni Nebuchadnezzar somniavit Nebuchadnezzar somnia et contritus fuit spiritusejus, et somnus: ejus interruptus est ei. 100
Daniel here says, — King Nebuchadnezzar dreamt in the second year of his reign. This seems contrary to the opinion expressed in the first chapter. For if Nebuchadnezzar besieged Jerusalem in the first year of his reign, how could Daniel be already reckoned among the wise men and astrologers, while he was as yet but a disciple? Thus it is easily gathered from the context that he and his companions were already brought forward to minister before the king. At the first glance these things are not in accordance, because in the first year of Nebuchadnezzar’s reign Daniel and his companions were delivered into training; and in the second he was in danger of death through being in the number of the Magi. Some, as we have mentioned elsewhere, count the second year from the capture and destruction of the city, for they say Nebuchadnezzar was called king from the time at which he obtained the monarchy in peace. Before he had cut off the City and Temple with the Nation, his Monarchy could not be treated as united; hence they refer this to the capture of the city, as I have said. But I rather incline to another conjecture as more probable — that of his reigning with his father, and I have shewn that when he besieged Jerusalem in the time of Jehoiachim, he was sent by his father; he next returned to Chaldea from the Egyptian expedition, through his wish to repress revolts, if any one should dare to rebel. In this, therefore, there is nothing out of place. Nebuchadnezzar reigned before the death of his father, because he had already been united with him in the supreme power; then he reigned alone, and the present narrative happened in the second year of his reign. In this explanation there is nothing forced, and as the history agrees with it, I adopt it as the best.
He says — he dreamt dreams, and yet only one Dream is narrated; but since many things were involved in this dream, the use of the plural number is not surprising. It is now added, his, spirit was contrite, to shew us how uncommon the dream really was. For Nebuchadnezzar did not then begin to dream, and was not formerly so frightened every night as to send for all the Magi. Hence, in this dream there was something extraordinary, which Daniel wished to express in these words. The clause at the end of the verse which they usually translate his sleep was interrupted, does not seem to have this sense; another explanation which our brother D. Antonius gave you 101 suits it better; namely, — his sleep was upon him, meaning he began to sleep again. The genuine and simple sense of the words seems to me — his spirit was confused, that is, very great terror had seized on his mind. He knew, indeed, the dream to be sent from heaven; next, being astonished, he slept again, and became like a dead man, and when he considered the interpretation of the dream, he became stupified and returned to sleep and forgot the vision, as we shall afterwards see. It follows —
2. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
2. Etedixit rex ut vocarentur 102 astrologi, et conjectores, et divini, et Chaldei, annuntiarent regi somnia sua 103 et venerunt et steterunt in conspectu regis.
This verse more clearly proves what I have already said that the dream caused the king to feel God to be its author. Though this was not his first dream, yet the terror which God impressed on his mind, compelled him to summon all the Magi, since he could not rest even by returning to sleep. He felt as. it were a sing in his mind, since God did not suffer him to rest, but wished him to be troubled until he received an interpretation of the dream. Even profane writers very correctly consider dreams connected with divine agency. They express various opinions, because they could not know anything with perfect certainty; yet the persuasion was fixed in their minds relative to some divine agency in dreams. It would be foolish and puerile to extend this to all dreams; as we see some persons never passing by a single one without a conjecture, and thus making themselves ridiculous. We know dreams to arise from different causes; as, for instance, from our daily thoughts. If I have meditated on anything during the daytime, something occurs to me at night in a dream; because the mind is not completely buried in slumber, but retains some seed of intelligence, although it be suffocated. Experience also sufficiently teaches us how our daily thoughts recur during sleep, and hence the various affections of the mind and body produce, many dreams. If any one retires to bed in sorrow from either the death of a friend, or any loss, or through suffering any injury or adversity, his dreams will partake of the previous preparation of his mind. The body itself causes dreams, as we see in the case of those who suffer from fever; when thirst prevails they imagine fountains, burnings, and similar fancies. We perceive also how intemperance disturbs men in their sleep; for drunken men start and dream in their sleep, as if in a state of frenzy. As there are many natural causes for dreams, it would be quite out of character to be seeking for divine agency or fixed reason in them all; and on the other hand, it is sufficiently evident that some dreams are under divine regulation. I omit events which have been related in ancient histories; but surely the dream of Calphurnia, the wife of Julius Caesar, could not be fictitious; because, before he was slain it was commonly reported, “Caesar has been killed,” just as she dreamt it. The same may be said of the physician of Augustus, who had ordered him to leave his tent the day of the battle of Pharsalia, and yet there was no reason why the physician should order him to be carried out of the tent on a litter, unless he had dreamt it to be necessary. What was the nature of that necessity? why, such as could not be conjectured by human skill, for the camp of Augustus was taken at that very moment. I doubt not there are many fabulous accounts, but here I may choose what I shall believe, and I do not yet touch on dreams which are mentioned in God’s word, for I am merely speaking of what profane men were compelled to think on this subject. Although Aristotle freely rejected all sense of divination, through being prejudiced in the matter, and desiring to reduce the nature of Deity within the scope of human ingenuity, and to comprehend all things by his acuteness; yet he expresses this confession, that all dreams do not happen rashly but that μαντίκη, that is “divination,” is the source of some of them. He disputes, indeed, whether they belong to the intellectual or sensitive portion of the mind, and concludes they belong to the latter, as far as it is imaginative. Afterwards, when inquiring whether they are causes or anything of that kind, he is disposed to view them only as symptoms or accidents fortuitously contingent. Meanwhile, he will not admit dreams to be sent from heaven; and adds as his reason, that many stupid men dream, and manifest the same reason in them as the wisest. He notices next the brute creation, some of which, as elephants, dream. As the brutes dream, and wise men more seldom than the rudest idiots, Aristotle does not think it probable that dreams are divinely inspired. He denies, therefore, that they are sent from God, or divine, but asserts that they spring from the Daimones; 104 that is, he fancies them to be something between the natures of the Deity and the Daimones. We know the sense in which philosophers use that word, which, in Scripture, has usually a bad sense. He says that dreams were occasioned by those aerial inspirations, but are not from God.; because, he says, man’s nature is not divine, but inferior; and yet more than earthly, since it, is angelic. Cicero discourses on this subject at great, length, in his first book on Divination; although he refutes in the second all he had said, while he was a disciple of the Academy. 105 For among other arguments in proof of the existence of deities, he adds dreams; — if there is any divination in dreams, it follows that there is a. Deity in heaven, for the mind of man cannot conceive of any dream without divine inspiration. Cicero’s reasoning is valid; if there is divination in dreams, then is there also a Deity. The distinction made by Macrobius is worthy of notice; although he ignorantly confounds species and genera, through being a person of imperfect judgment, who strung together in rhapsodies whatever he read, without either discrimination or arrangement. This, then, should remain fixed, — the opinion concerning the existence of some kind of divine agency in dreams was not rashly implanted in the hearts of all men. Hence that expression of Homer’s, a dream is from Jupiter. 106 He does not mean this generally and promiscuously of all dreams; but he takes notice of it, when bringing the characters of his heroes before us, since they were divinely admonished in their sleep.
I now come to Nebuchadnezzar’s Dream. In this, two points are worthy of remark. First, all remembrance of its subject was entirely obliterated; and secondly, no interpretation was; found for it. Sometimes the remembrance of a dream was not; lost while its interpretation was unknown. But here Nebuchadnezzar was not only perplexed at the interpretation of the dream, but even the vision itself had vanished, and thus his perplexity and anxiety was doubled. As to the next point, there is no novelty in Daniel making known the interpretation; for it sometimes, but rarely, happens that a person dreams without a figure or enigma, and with great plainness, without any need of conjurers — a name given to interpreters of dreams. This indeed happens but seldom, since the usual plan of dreams is for God to speak by them allegorically and obscurely. And this occurs in the case of the profane as well as of the servants of God. When Joseph dreamt that he was adored by the sun and moon, (Ge 37:9,) he was ignorant of its meaning; when he dreamt of his sheaf being adored by his brothers sheaves, he understood not its meaning, but related it simply to his brothers. Hence God often speaks in enigmas by dreams, until the interpretation is added. And such was Nebuchadnezzar’s dream.
We perceive, then, that God reveals his will even to unbelievers, but not clearly; because seeing they do not see, just as if they were gazing at a closed book or sealed letter; as Isaiah says, — God speaks to unbelievers in broken accents and with a stammering tongue. (Isa 28:11 and Isa 29:11.) God’s will was so revealed to Nebuchadnezzar that he still remained perplexed and lay completely astonished. His dream would have been of no use to him, unless, as we shall see, Daniel had been presented to him as its interpreter. For God not only wished to hold the king in suspense, but he thus blotted out the remembrance of the dream from his mind, to increase the power of his sting. As mankind are accustomed to neglect the dreams which they do not remember, God inwardly fastened such a sting in the mind of this unbeliever, as I have already said, that he could not rest, but was always wakeful in the midst of his dreaming, because God was drawing him to himself by secret chains. This is the true reason why God denied him the immediate explanation of his dream, and blotted out the remembrance of it from his mind, until he should receive both from Daniel. We will leave the rest till tomorrow.
Grant, Almighty God, since every perfect gift comes from thee, and since some excel others in intelligence and talents, yet as no one has anything of his own, but as thou deignest to distribute to man a measure of thy gracious liberality, — Grant that whatever intelligence thou dost confer upon us, we may apply it to the glory of thy name. Grant also, that we may acknowledge in humility and modesty what thou hast committed to our care to be thine own; and may we study to be restrained by sobriety, to desire nothing superfluous, never to corrupt true and genuine knowledge, and to remain in that simplicity to which thou callest us. Finally, may we not rest in these earthly things, but learn rather to raise our minds to true wisdom, to acknowledge thee to be the true God, and to devote ourselves to the obedience of thy righteousness; and may it be our sole object to devote and consecrate ourselves entirely to the glory of thy name throughout our lives, through Jesus Christ our Lord. — Amen.
We yesterday saw the Magi sent for by the king’s edict, not only in order to explain his dream to him, but also to narrate the dream itself which had slipt from his memory. But since four kinds of Magi are used here, or at least three, and their description is added in the fourth place, I shall briefly touch upon what seems to me their meaning. הרטמים Hartummim, is usually explained by “soothsayers,” and afterwards אשפים, Assaphim, they think, means “physicians.” I am unwilling to contend against the first interpretation; but I see no reason for the second. They interpret it as “physicians,” because they judge of men’s health by feeling the pulse, but having no better reason than this, I adopt the opinion that it refers to astrologers. In the third place, מכשפים, Mecasphim, is used, meaning “sorcerers,” though some change the signification, and say it; means “star-gazers,” who indicate future events and predict unknown ones from the position of the stars. I have nothing to bring forward more probable than this, except the uncertainty of what the Hebrews meant by the word for since the matter itself is so buried in oblivion, who can distinguish between words which belong to the profession of an unknown art? כשדים, Casdim, is doubtless put for a race, for it is the name of a nation, yet on account of its excellence, the Magi appropriated it to themselves, as. if the nobility and excellence of the whole nation was in their power; and this name is known to be in common use in Greece and Italy. All who professed their ability to predict future or hidden events from the stars or other conjectures, were called Chaldees. With respect to the three other words, I do not doubt their honorable meaning, and for this red, son they called themselves Mathematicians, as if there were no science in the world except with them. Besides, although their principles were good, they were certainly stuffed with many superstitions, for they were soothsayers and diviners, and we know them to have given especial attention to augury. Although they were highly esteemed by their fellow-countymen, yet they are condemned by God’s law, for all their pretense to science was complete imposture. They are generally called Magi, and also Chaldeans, as shortly afterwards, when Daniel will repeat what they have spoken before the king, he will not enumerate those three species, but will simply call them Chaldees. It is surprising that Daniel and his companions were not called among them, for he ought to have been called among the first, since the king, as we have, said, found these four to be ten times better than all the Magi and Diviners throughout his kingdom! Since their dexterity was not unknown to the king, why does he pass them completely by, while the other Magi are at hand and are called in to a case so arduous? Very probably the king omitted them because he trusted more in the natives; or suspected the captives, and was unwilling to entrust them with his secrets, as he had not yet sufficiently tried their fidelity and constancy. This might have been the reason, but it is better for us to consider the intention of the Almighty, for I have no doubt that this forgetfulness on the part of the king occurred by God’s providence, as he was unwilling from the first to mingle his servant Daniel and the rest with the Magi and Soothsayers. This accounts for Daniel not being sent for with the rest; whence, as we shall see, his divination would afterwards become more illustrious. It now follows —
3. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
3. Et dixit illis rex, Somnium somniavi, et contritus est spiritus meus, ad sciendum 107 somnium.
4. Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
4. Et dixerunt Chaldaei regi Syriace, Rex in eternum vive: dic somnium servis tuis, et expositionem indicabimus.
Daniel relates first the great confidence of the Chaldeans, since they dared to promise the interpretation of a dream as yet unknown to them. The king says he was troubled through desire to understand the dream; by which he signifies that a kind of riddle was divinely set, before him. He confesses his ignorance, while the importance of the object may be gathered from his words. Since, then, the king testifies his desire to inquire concerning a matter obscure and profound, and exceeding his comprehension, and since he clearly expresses himself to be contrite in spirit, some kind of fear and anxiety ought to have touched these Chaldeans; yet they securely promise to offer the very best interpretation of the dream as soon as they understood it. When they say, O king live for ever, it is not a simple and unmeaning prayer, but they rather order the king to be cheerful and in good spirits, as they are able to remove all care and anxiety from his mind, because the explanation of the dream was at hand. We know how liberal in words those impostors always were; according to the language of an ancient poet, they enriched the ears and emptied the purses of others. And truly those who curiously court the breeze with their ears deserve to feed upon it, and to be taken in by such deceits. And all ages have proved that nothing exceeds the confidence of astrologers, who are not content with true science, but divine every one’s life and death, and conjecture all events, and profess to know everything.
We must hold generally that the art of conjecturing from dreams is rash and foolish; there is, indeed, a certain fixed interpretation of dreams, as we said yesterday, yet as we shall afterwards see, this ought not to be ascribed to a sure science, but to God’s singular gift. As, therefore, a prophet will not gather what he has to say from fixed reasonings, but will explain God’s oracles, so also he who will interpret dreams correctly, will not follow certain disthief rules; but if God has explained the meaning of the dream, he will then undertake the office of interpreting it according to his endowment with this gift. Properly speaking, these two flyings are opposite to each other and do not mutually agree, general and perpetual science, and special revelation. Since God claims this power of opening by means of a dream, what he has engraven on the minds of men, hence art and science cannot obtain it, but a revelation from the spirit must be waited for. When the Chaldeans thus boldly promise to become good interpreters of the dream, they not only betray their rashness, but become mere impostors, who pretend to be proficients in a science of which they know nothing, as if they could predict by their conjectures the meaning of the king’s dream. It now follows —
5. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
5. Respondit rex et dixit Chaldaeis, Sermo a me exiit, 108 si non indicaveritis mihi somnium et interpretationem ejus, frusla efficiemini, 109 et domus vestrae ponentur sterquilinium. 110
Here the king requires from the Chaldeans more than they professed to afford him; for although their boasting, as we have said, was foolish in promising to interpret any dream, yet they never claimed the power of narrating to any one his dreams. The king, therefore, seems to me to act unjustly in not regarding what they had hitherto professed, and the limits of their art and science, if indeed they had any science! When he says — the matter or speech had departed from him, the words admit of a twofold sense, for מלתה, millethah, may be taken for all “edict,” as we shall afterwards see; and so it might be read, has flowed away; but since the same form of expression will be shortly repeated when it seems to be, used of the dream, (Da 2:8,) this explanation is suitable enough, as the king says his dream had vanished so I leave the point undecided. It is worthwhile noticing again what we said yesterday, that terror was so fastened upon the king as to deprive him of rest, and yet he was not so instructed that the least taste of the revelation remained; just as if an ox, stunned by a severe blow, should toss himself about, and roll over and over. Such is the madness of this wretched king, because God harasses him with dreadful torments; all the while the remembrance of the dream is altogether obliterated from his mind. Hence he confesses — his dream had escaped him; and although the Magi had prescribed the limits of their science, yet through their boasting themselves to be interpreters of the gods, he did not hesitate to exact of them what they had never professed. This is the just reward of arrogance, when men puffed up with a perverse confidence assume before others more than they ought, and forgetful of all modesty wish to be esteemed angelic spirits. Without the slightest doubt God wished to make a laughingstock of this foolish boasting which was conspicuous among the Chaldees, when the king sharply demanded of them to relate his dream, as well as to offer an exposition of it.
He afterwards adds threats, clearly tyrannical; unless they expound the dream their life is in danger No common punishment is threatened, but he says they should become “pieces” — if we take the meaning of the word to signify pieces. If we think it means “blood,” the sense will be the same. This wrath of the king is clearly furious, nay, Nebuchadnezzar in this respect surpassed all the cruelty of wild beasts. What fault could be imputed to the Chaldeans if they did not know the king’s dream? — surely, they had never professed this, as we shall afterwards see; and no, king had ever demanded what was beyond the faculty of man. We perceive how the long manifested a brutal rage when he denounced death and every cruel torture on the Magi and sorcerers. Tyrants, indeed, often give the reins to their lust, and think all things lawful to themselves; whence, also, these words of the tragedian, Whatever he wishes is lawful. And Sophocles says, with evident truth, that any one entering a tyrant’s threshold must cast away his liberty; but if we were to collect all examples, we should scarcely find one like this. It follows, then, that the king’s mind was impelled by diabolic fury, urging him to punish the Chaldees who, with respect to him, were innocent enough. We know them to have been impostors, and the world to have been deluded by their impositions, which rendered them deserving of death, since by the precepts of the law it was a capital crime for any one to pretend to the power of prophecy by magic arts. (Le 20:6.) But, as far as concerned the king, they could not be charged with any crime. Why, then, did he threaten them with death? because the Lord wished to shew the miracle which we shall afterwards see. For if the king had suffered the Chaldeans to depart, he could have buried directly that anxiety which tortured and excruciated his mind. The subject, too, had been less noticed by the people; hence God tortured the king’s mind, till he rushed headlong in his fury, as we have said. Thus, this atrocious and cruel denunciation ought to have aroused all men; for there is no doubt that the greatest and the least trembled together when they heard of such vehemence in the monarch’s wrath. This, therefore, is the complete sense, and we must mark the object of God’s providence in thus allowing the king’s anger to burn without restraint. 111 It follows —
6. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour, therefore shew me the dream, and the interpretation thereof.
6. Et si somnium, et interpretationem ejus indicaveritis, donum, et munus, et honorem, vel pretium, magnum accipietis a facie mea: 112 propterea somnium, et interpretationem ejus indicate mihi.
Here the king, on the other hand, desires to entice them by the hope of gain, to apply themselves to narrate his dream. He had already attempted to strike them with horror, that even if they are unwilling he may wrest the narration of the dream from them, as well as its interpretation. Meanwhile, if they could be induced by flattery, he tries this argument upon them; for he promises a gift, and reward, and honor, that is, he promises a large remuneration if they narrated his dream, and were faithful interpreters. Hence we gather, what all history declares, that the Magi made a gain of their predictions and guesses. The wise men of the Indies, being frugal and austere in their manner of living, were not wholly devoted to gain; for they are known to have lived without any need of either money, or furniture, or anything else. They were content with roots, and had no need of clothing, slept upon the ground, and were thus free from avarice. But the Chaldeans, we know, ran hither and thither to obtain money from the simple and credulous. Hence the king here speaks according to custom when he promises a large reward. We must remark here, how the Chaldeans scattered their prophecies for the sake of gain; and when knowledge is rendered saleable, it is sure to be adulterated with many faults. As when Paul speaks of corruptors of the Gospel, he says, — they trafficked in it, (2Co 2:7,) because when a profit is made, as we have previously said, even honorable teachers must necessarily degenerate and pervert all sincerity by their lying. For where avarice reigns, there is flattery, servile obsequiousness, and cunning of all kinds, while truth is utterly extinguished. Whence it is not surprising if the Chaldeans were so inclined to deceit, as it became natural to them through the pursuit of gain and the lust for wealth. Some honest teachers may receive support from the public treasury; but, as we have said, when any one is drawn aside by lucre, he must necessarily pervert and deprave all purity of doctrine. And from this passage we gather, further, the anxiety of the king, as he had no wish to spare expense, if by this means he could click the interpretation of his dream from the Chaldeans; all the while he is furiously angry with them, because he does not obtain what the offered reward ought to procure. It now follows —
7. They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
7. Responderunt secundo, et dixerunt, Rex sonmium exponat 113 servis suis, et interpretationem indicabimus.
8. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
8. Respondit rex et dixit, Vere 114 novi ego 115 quod tempus redimitis, quia scitis quod exierit sermo a me. 116
9. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
9. Propterea si somnium non indicaveritis mihi, una haec sententia est; et sermonem mendacem 117 et corruptum praeparastis ad dicendum coram me, donec tempus mutetur; 118 propterea somnium narrate mihi, et cognoscam quod interpretationem ejus mihi indicetis. 119
Here the excuse of the Magi is narrated. They state the truth that their art only enabled them to discover the interpretation of a dream; but the king wished to know the dream itself. Whence he appears again to have been seized with prodigious fury and became quite implacable. Kings sometimes grow warm, but are appeased by a single admonition, and hence this sentiment is very true, — anger is assuaged by mild language. But since the fair reply of the Magi did not mitigate the king’s wrath, he was quite hurried away by diabolical vehemence. And all this, as I have said, was governed by God’s secret counsel, that Daniel’s explanation might be more noticed. They next ask the king — to relate his dream, and then they promise as before to interpret it directly. And even this was too great a boast, as we have said, and they ought to have corrected their own conceit and foolish boasting when in such a difficulty. But since they persist in that foolish and fallacious self-conceit, it shews us how they were blinded by the devil, just as those who have become entangled by superstitious deceptions confidently defend their own madness. Such an example we have in the Magi, who always claimed the power of interpreting dreams.
The king’s exception now follows: — I know, says he, that ye would gain time, since you are aware that the matter has gone from me, or the word has been pronounced, if we adopt the former sense. The king here accuses them of more disgraceful cunning, since the Magi have nothing to offer, and so desire to escape as soon as they know that the king has lost all remembrance of his dream. It is just as if he had said — You promised me to be sure interpreters of my dream, but this is false; for if I could narrate the dream, it would be easy to prove your arrogance, since ye cannot explain that enigma; but as lye know I have forgotten my dream, for that reason ye ask me to relate it; but this is only to gain time, says he; thus ye manage to conceal your ignorance and retain your credit for knowledge. But if my dream still remained in my memory I should soon detect your ignorance, for we cannot perform your boasting. We see, therefore, how the king here loads the Magi with a new crime, because they were impostors who deluded the people with false boastings; and hence he shews them worthy of death, unless they relate his dream. The argument indeed is utterly vicious; but it is not surprising when tyrants appear in the true colors of their cruelty. Meanwhile we must remember what I have said. — the Magi deserved this reproof, for they were puffed up with vanity and made false promises, through conjecturing the future from dreams, auguries, and the like. But in the king’s case, nothing was more unjust. than to invent such a crime against the Magi, since if they deceived others it arose from being self-deceived. They were blinded and fascinated by the foolish persuasion of their own wisdom, and had no intention of deceiving the king; for they thought something might immediately occur which would free his mind from all anxiety. But the king always pursued the blindest impulse of his rage. Meanwhile we must notice the origin of this feeling, — he was divinely tormented, and could not rest a single moment till he obtained an explanation of his dream. He next adds, If ye do not explain my dream, this sentence alone remains for you, says he; that is, it is already decreed concerning you all, I shall not inquire particularly which of you is in fault and which wishes to deceive me; but I will utterly cut off all the tribe of the Magi, and no one shall escape punishment, unless ye explain to me both the dream and its interpretation.
He adds again, Ye have prepared a fallacious and corrupt speech to relate here before me, as your excuse. Again, the king charges them with fraud and malice, of which they were not guilty; as if he had said, they purposely sought specious pretenses for practicing deceit. But he says, a lying speech, or fallacious and corrupt; that is, yours is a stale excuse, as we commonly say, and I loathe it. If there were any colorable pretext I might admit what. ye say, but I see in your words nothing but fallacies, and those too which savor of corruption. Now, therefore, we observe the king not only angry because the Magi cannot relate his dream, but charging it against them, as a greater crime, that they brought a stale excuse and wished purposely to deceive him. He next adds, tell me the dream and then I shall know it; or then I shall know that ye can faithfully interpret, its meaning. Here the king takes up another argument to convict the Magi of cunning. Ye boast, indeed, that you have no difficulty in interpreting the dream. How can ye be confident of this, for the dream itself is still unknown to you? If I had told it you, ye might then say whether ye could explain it or not; but when I now ask you about the dream of which both you and I are ignorant, ye say, when have related the dream, the rest is in your power; I therefore shall prove you to be good and true interpreters of dreams if ye can tell me mine, since the one thing depends on the other, and ye are too rash in presuming upon what is not yet discovered. Since, therefore, ye burst forth so hastily, and wish to persuade me that ye are sure of the interpretation, you are evidently quite deceived in this respect; and your rashness and fraud are herein detected, because ye are clearly deceiving me. This is the substance — the rest to-morrow.
Grant, Almighty God, since during our pilgrimage in this world we have daily need of the teaching and government of thy Spirit, that with true modesty we may depend on thy word and secret inspiration, and not take too much on ourselves, — Grant, also, that we may be conscious of our ignorance, blindness, and stupidity, and always flee, to thee, and never permit ourselves to be drawn aside in any way by the cunning of Satan and of the ungodly. May we remain so fixed in thy truth as never to turn aside from it, whilst thou dost direct us through the whole course of our vocation, and then may we arrive at that heavenly glory which has been obtained for us through the blood of thine only begotten Son. — Amen.
10. The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
10. Responderunt Chaldaei coram rege, et dixerunt, Non est homo super terram qui sermonem 120 regis posset explicare; propterea nullus rex, princeps, vel prefectus rem consimilem exquisivit ab ullo mago, et astrologo, et Chaldaeo.
The Chaldeans again excuse themselves for not relating the king’s dream. They say, in reality, this is not their peculiar art or science; and they know of no example handed down of wise men being asked in this way, and required to answer as well de facto as de jure, as the phrase is. They boasted themselves to be interpreters of dreams, but their conjectures could not be extended to discover the dreams themselves, but only their interpretation. This was a just excuse, yet the king does not admit it, but is impelled by his own wrath and by the divine instinct to shew the Magi, and sorcerers, and astrologers, to be mere impostors and deceivers of the people. And we must observe the end in view, because God wished to extol his servant Daniel, and to separate him from the common herd. They add, that no kings had ever dealt thus with Magi and wise men. It afterwards follows: —
11. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
11. Et sermo de quo rex inquirit pretiosus est; 121 et nullus est qui possit exponere coram rege, nisi dii, quorum habitatio cum carne non est ipsis. 122
They add, that the object of the king’s inquiry surpassed the power of human ingenuity. There is no doubt that they were slow to confess this, because, as we said before, they had acquired the fame of such great wisdom, that the common people thought nothing unknown to them or concealed from them. And most willingly would they have escaped the dire necessity of confessing their ignorance in this respect, but in their extremity they were compelled to resort to this subterfuge. There may be a question why they thought the matter about which the king inquired was precious; for as they were ignorant of the king’s dream, how could they ascertain its value? But it is not surprising that men, under the influence of extreme anxiety and fear, should utter anything without judgment. They say, therefore, — this matter is precious; thus they mingle flattery with their excuses to mitigate the king’s anger, hoping to escape the unjust death which was at hand. The matter of which the king inquires is precious; and yet it would probably be said, since the, matter was uncommon, that the dream was divinely sent to the king, and was afterwards suddenly buried in oblivion. There certainly was some mystery here, and hence the Chaldeans very reasonably considered the whole subject to surpass in magnitude the common measure of human ability; therefore they add, — there cannot be any other interpreters than gods or angels Some refer this to angels, but we know the Magi to have worshipped a multitude of gods. Hence it is more simple to explain this of the crowd of deities which they imagined. They had, indeed, lesser gods; for among all nations a persuasion has existed concerning a supreme God who reigns alone. Afterwards they imagined inferior deities, and each fabricated a god for himself according to his taste; hence they are called “gods,” according to common opinion and usage, although they ought rather to be denoted genie or demons of the air. For we know that all unbelievers were imbued with this opinion concerning the existence of intermediate deities. The Apostles contended strongly against this ancient error, and we know the books of Plato 123 to be full of the doctrine that demons or genii act as mediators between man and the Heavenly Deity.
We may, then, suitably understand these words that the Chaldeans thought angels the only interpreters; not because they imagined angels as the Scriptures speak of them clearly and sincerely, but the Platonic doctrine flourished among them, and also the superstition about the genii who dwell in heaven, and hold familiar intercourse with the supreme God. Since men are clothed in flesh, they cannot so raise themselves towards heaven as to perceive all secrets. Whence it follows, that the king acted unjustly in requiring them to discharge a duty either angelic or divine. This excuse was indeed probable, but the king’s ears were deaf because he was carried away by his passions, and God also spurred him on by furies, which allowed him no rest. Hence this savage conduct which Daniel records.
12. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
12. Propterea rex in ira et indignatione magna edixit ut interficerent omnes sapientes Babylonis.
The former denunciation was horrible, but now Nebuchadnezzar proceeds beyond it; for he not merely threatens the Chaldeans with death, but commands it to be inflicted. Such an example is scarcely to be found in history; but the cause of his wrath must be noticed, since God wished his servant Daniel to be brought forward and to be observed by all men. This was the preparation by which it became generally evident that the wise men of Babylon were proved vain, through promising more than they could perform; even if they had been endowed with the greatest wisdom, they would still have been destitute of that gift of revelation which was conferred upon Daniel. Hence it happened that the king denounced death against them all by his edict; for he might then perhaps acknowledge what he had never perceived before, namely, that their boasting was nothing but vanity, and their arts full of superstitions. For when superstition fails of success, madness immediately succeeds, and when those who are thought and spoken of as remarkably devout, perceive their fictitious worship to be of no avail, then they burst forth into the madness which I have mentioned, and curse their idols, and detest what they had hitherto followed. So it occurred here, when Nebuchadnezzar suspected imposture in so serious a matter, and no previous suspicion of it had entered his mind; but now, when he sees through the deception, in so perplexing a case, and hi such great anxiety, when left destitute of the advice of those from whom he hoped all things, then he is a hundredfold more infuriated than if he had been previously in a state of perfect calmness. It afterwards follows: —
13. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
13. Et edictum exiit et sapientes interficiebantur; et quaerebant Daniel et socios ejus ad interficiendum.
14. Then Daniel answered with council and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon:
14. Et tunc Daniel sciscitatus est de consilio et edicto ab Arioch principe satellitum regis, qui exierat ad interficiendum sapientes Babylonis.
15. He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.
15. Respondit et dixi t ipsi Arioch praefecto 124 regis, Ad quid edic tum festinat ev conspectu regis? Tunc rem 125 patefecit Arioeh ipsi Danieli.
It appears from these words that some of the wise men had been slain, for Daniel at first is not required for slaughter; but when the Magi and Chaldeans were promiscuously dragged out for punishment, Daniel and his companions were in the same danger. And this is clearly expressed thus — widen the edict had gone forth, that is, was published, according to the Latin phrase, and the wise mere were slain, then Daniel was also sought for; because the king would never suffer his decree to be despised after it had once been published; for if he had publicly commanded this to be done, and no execution had been added, would not this have been ridiculous? Hence, very probably, the slaughter of the Magi and Chaldeans was extensive. Although the king had no lawful reason for this conduct, yet they deserved their punishment; for, as we said yesterday, they deserved to be exterminated from the world, and the pest must be removed if it could possibly be accomplished. If Nebuchadnezzar had been like David, or Hezekiah, or Josiah, he might most justly have destroyed them all, and have purged the land from such defilements; but as he was only carried away by the fervor of his wrath, he was himself in fault. Meanwhile, God justly punishes the Chaldeans, and this admonition ought to profit the whole people. They were hardened in their error, and were doubtless rendered more excuseless by being blinded against such a judgment of God. Because Daniel was condemned to death, though he had not been called by the king, the injustice of the edicts of those kings who do not inquire into the causes of which they are judges, becomes more manifest.
Nebuchadnezzar had often heard of Daniel, and had been compelled to admire the dexterity of his genius, and the singular gift of his wisdom. How comes it, then, that he passed him by when he had need of his singular skill? Although the king anxiously inquires concerning the dream, yet we observe he does not act seriously; since it would doubtless have come into his mind, “Behold, thou hadst formerly beheld in the captives of Judah the incredible gift of celestial wisdom — -then, in the first place, send for them!” Here the king’s sloth is detected because he did not send for Daniel among the rest. We have stated this to be governed by the secret providence of God, who was unwilling that his servant should mix with those ministers of Satan, whose whole knowledge consisted in juggling and errors. We now see how the king had neglected the gift of God, and had stifled the light offered to him; but Daniel is next dragged to death. Therefore, I said, that tyrants are, for this reason, very unjust, and exercise a cruel violence because they will not undertake the labor and trouble of inquiry. Meanwhile we see that God wonderfully snatches his own people from the jaws of death, as it happened in Daniel’s case; for we may be surprised at Arioch sparing his life when he slew the others who were natives. How can we account for Daniel meeting with more humanity than the Chaldeans, though he was a foreigner and a captive? Because his life was in the hand and keeping of God, who restrained both the mind and the hand of the prefect from being immediately savage with him. But it is said — Daniel inquired concerning the counsel and the edict Some translate prudently and cunningly and עטא, gneta, signifies “prudence,” just as טעם, tegem, metaphorically is received for “intelligence” when it signifies taste. 126 But we shall afterwards find this latter word used for an edict, and because this sense appears to suit better, I therefore adopt it, as Daniel had inquired of the prefect the meaning of the edict and the king’s design. Arioch also is called the Prince of Satellites. Some translate it of executioners, and others of cooks, for טבח, tebech, signifies “to slay,” but the noun deduced from this means a cook. Thus Potiphar is called, to whom Joseph was sold. (Ge 39:1.) It seems to me a. kind of absurdity to call him the prince of gaolers; and if we say the prefect of cooks, it is equally unsuitable to his office of being sent to slay the Chaldeans. I therefore prefer interpreting it more mildly, supposing him to be the prefect of the guards; for, as I have said, Potiphar is called רב טבחים, reb tebechi, and here the pronunciation only is changed. It follows:
Daniel also had said, Whither does the edict haste from before the king? It seems by these words, that Daniel obliquely blames the king’s anger and ingratitude, because he did not inquire with sufficient diligence before he rushed forward to that cruel punishment. Then he seems to mark his ingratitude, since he is now undeservedly doomed to death without being sent for, though the king might have known what was in him. As he refers to haste, I do not doubt his expostulating with the king, since he was neither called for nor listened to, and yet was to be slain with the rest, as if he were guilty of the same fault as the Chaldeans. The conclusion is, — there was no reason for such haste, since the king would probably find what he desired, if he inquired more diligently. It is afterwards added, Arioch explained the matter to Daniel. Whence it appears that Daniel was formerly ignorant of the whole matter; and hence we may conjecture the amount of the terror which seized upon the pious man. For he had known nothing about it, and was led to punishment suddenly and unexpectedly, as if he had been guilty. Hence, it was necessary for him to be divinely strengthened, that he might with composure seek the proper time from both the prefect and the king, for relating the dream and adding its interpretation. Daniel’s power of acting so composedly, arose from God’s singular gift, since terror would otherwise have seized on his mind; for we are aware that in sudden events, we become deprived of all plan, and lose our presence of mind. Since nothing of this kind was perceived in Daniel, it becomes clear that his mind was governed by God’s Spirit. It is afterwards added-
16. Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
16. Et Daniel ingressus est, et postulavit a rege, ut tempus daret sibi, et expositionem 127 afferret regi.
This verse contains nothing new, unless we must notice what is not expressed, namely, that the prefect was not entirely without fear in giving Daniel an introduction to the king. For he knew the Icing to be very angry, and himself under serious displeasure, for not immediately executing the edict. But, as we have already said, God had taken Daniel into his confidence, and so bends and tames the mind of the prefect, that he no longer hesitates to introduce Daniel to the king. Another point is also gathered from the context, namely, Daniel’s obtaining his request; for it is said, he returned home, doubtless, because he obtained a single day from the king with the view of satisfying his demands on the next day. And yet it is surprising that this favor was granted, since the king wished the dream narrated to him immediately. Although Daniel does not here relate the reasons which he used with the king, yet most probably he confessed what we shall afterwards observe in its own place, namely, that he was not endued with sufficient intelligence to expound the dream, but hoping in God’s kindness, he would return next day with a new revelation. Otherwise the king would never have permitted this, if Daniel had petitioned doubtfully; or if he had not borne witness to his hopes of some, secret revelation from God, he would have been rejected immediately, and would have provoked still further the anger of the king. The Hebrews very commonly mention afterwards, in the context, whatever they omit in its proper place. So when he modestly confesses his inability to satisfy the king, till he has received from the Lord a faithful message, the king grants him the required time, as we shall see; more clearly afterwards. It follows —
17. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
17. Tumc Daniel in domurn venit, 128 et Hananise, et Misaeli, et Azariae sociis suis sermonem 129 patefecit.
18. That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.
18. Et misericordias ad petendurm 130 a facie Dei coelorum super arcano hoc, ut ne interficerentur Danielet socii ejuscum residuo sapientum Babylonis. 131
We observe with what object and with what confidence Daniel demanded an extension of time. His object was to implore God’s grace. Confidence was also added, since he perceived a double punishment awaiting him, if he disappointed the king; if he had returned the next day without reply, the king would not have been content with an easy death, but would have raged with cruelty against Daniel, in consequence of his deception. Without the slightest doubt, Daniel expected what he obtained — namely, that the king’s dream would be revealed to him. He therefore urges his companions to implore unitedly mercy from God. Daniel had already obtained the singular gift of being an interpreter of dreams, and as. we, have seen, he alone was a Prophet. of God. God was accustomed to manifest his intentions to his Prophets by dreams or visions, (Nu 12:6,) and Daniel had obtained both. Since Misael, Hananiah, and Azariah were united with him in prayer, we gather that they were not induced by ambition, to desire anything for themselves; for if they had been rivals of Daniel, they could not have prayed in concord with him. They did not pray about their own private concerns, but only for the interpretation of the dream being made known to Daniel. We observe, too, how sincerely they agree in their prayers, how all pride and ambition is laid aside, and without any desire for their own advantage. Besides, it is worthy of notice why they are said to have desired mercy from God Although they, do not hem come into God’s presence as criminals, yet they hoped their request would be graciously granted, and hence the word “mercy” is used. Whenever we fly to God to bring assistance to our necessities, our eyes and all our senses ought always to be turned towards his nlerey, for his more good will reconciles him to us. When it is said, at. the close of the verse, — they should not perish with the rest of the wise men of Babylon, some explain this, as if they had been anxious about the life of the Magi, and wished to snatch them also from death. But although they wished all persons to be safe, clearly enough they here separate themselves from the Magi and Chaldeans; their conduct was far different. It now follows —
19. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.
19. Tunc Danieli in visione noctisarcanum patefactumest: tunc Daniel benedixit Deum coeli.
Here it may be gathered, that Daniel did not vacillate nor pray with his companions through any doubt upon his mind. For that sentence of James ought to come into our memory, namely, Those who hesitate, and tremble, and pray to God with difference, are unworthy of being heard. Let not such a one, says James, think he shall obtain anything from the Lord, if he is driven about variously like the waves of the sea. (Jas 1:6.) As God, therefore, shewed himself propitious to the prayers of Daniel, we conclude him to have prayed with true faith, and to be clearly persuaded that his life was in God’s hands; hence, also, he felt that God did not vainly harass the mind of King Nebuchadnezzar, but was preparing some signal and remarkable judgment for him. Because Daniel was imbued with this firm persuasion, he exercises a sure confidence, and prays to God as if he had already obtained his request. On the other hand, we perceive that God never closes his ears when rightly and cordially invoked, as also it is said in the Psalms, (Ps 145:18,) He is near to all who pray to him in truth; for there cannot be truth when faith is wanting; but as Daniel brought faith and sincerity to his prayers, he was listened to, and the secret concerning the dream was made known to him in a vision by night. I cannot now proceed any further.
Grant, Almighty God, since we are in danger every day and ever, moment, not merely from the cruelty of a single tyrant, but from the devil, who excites the whole world against us, arming the princes of this world, and impelling them to destroy us, — Grant, I pray thee, that we may feel and demonstrate, by experience, that our life is in thy hand, and that under thy faithful guardianship thou wilt not suffer one hair of our heads to fall. Do thou also so defend us, that the impious themselves may acknowledge that we do not boast this day in vain in thy name, nor invoke thee without success. And when we have experienced thy paternal anxiety, through the whole course of our life, may we arrive at that blessed immortality which thou hast promised us, and which is laid up for us in heaven, through Jesus Christ our Lord. — Amen.
20. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
20. Loquutus est 132 Daniel et dixit, Sit nomen Dei benedicitum a seculo et in seculum ejus est sapientia, et robur ipsius. 133
Daniel here pursues his narrative, and thanks God after King Nebuchadnezzar’s dream had been made known to him, while he relates the sense of the words which he had used. May God’s name be blessed, says he, from age to age We ought daily to wish for this; for when we pray that God’s name may be hallowed, continuance is denoted under this form of prayer. But Daniel here breaks forth into the praises of God with greater vehemence, because he acknowledges his singular benefit in being snatched away from death, together with his companions, beyond his expectation. Whenever God confers any remarkable blessing on his servants, they are the more stirred up to praise him, as David says, (Ps 40:3,) Thou hast put a new song into my mouth. And Isaiah also uses this form of speech twice, (Isa 42:10,) as if God had given him material for a new and unusual song, in dealing so wonderfully with his Church. So also, there is no doubt that Daniel here wished to praise God in a remarkable manner, since he had received a rare proof of his favor in being delivered from instant death. Afterwards he adds, whose (or since his) is the wisdom and the strength; for the relative is here taken for the causal particle, and the sentence ought to be so expressed; the additional particles may avail to strengthen the expression, and be taken exclusively, as if he had said, — to God alone ought the praise of wisdom and virtue to be ascribed. Without him, indeed, both are sought in vain; but these graces do not seem to suit the present purpose; for Daniel ought rather to celebrate God’s praises, through this vision being opened, and this was enough to content him. But he may here speak of God’s glory as well from his power as his wisdom; as, when, re Scripture wishes to distinguish the true God from all fictions, it takes these two principles — first, God governs all things by his own hand, and retains them under his sway; and secondly, nothing is hid from him — and these points cannot be separated when his majesty is to be proved. We see mankind fabricating deities for themselves, and thus multiplying gods, and distributing to each his own office; because they cannot rest in simple unity, when God is treated of. Some fancy God retains but half his attributes; as. for instance, the praters about bare foreknowledge. They admit nothing to be hidden to God, and his knowledge of all things; and this they prove by the prophecies which occur in the Scriptures. What they say is true; but they very much lessen the glory of God; nay, they tear it to pieces by likening him to Apollo, whose office it formerly was, hi the opinion of the heathen, to predict future events. When they sought predictions of future events, they endued Apollo with the virtue of making known to them future occurrences. Many at the present time think God able to foresee all things, but suppose him either to dissemble or purposely withdraw from the government of the world.
Lastly, Their notion of God’s foreknowledge is but a cold and idle speculation. Hence I said, they rob God of half his glory, and, as far as they can, tear him to pieces. But Scripture, when it wishes to assert what is peculiar to God, joins these two things inseparably; first, God foresees all things, since nothing is hidden from his eyes; and next, he appoints future events, and governs the world by his will, allowing nothing to happen by chance or without his direction. Daniel here assumes this principle, or rather unites the two, by asserting Israel’s God alone to deserve the name, since both wisdom and strength are in his power. We must remember how God is defrauded of his just praise when we do not connect these two attributes together — his universal foresight and his government of the world allowing nothing to happen without his permission. But as it would be too cold to assert that to God alone belongs wisdom and strength, unless his wisdom was conspicuous, and his strength openly acknowledged, hence it follows immediately afterwards —
21. And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
21. Et ipse 134 mutat tempora, et articulos temporum, constituit reges et admovet reges: dat sapientiam sapientibus, et scientiam iis qui scientiam cognoscunt. 135
Daniel explains, in these words, what might have been obscure; for he teaches God to be the true fountain of wisdom and virtue, while he does not confine them to himself alone, but diffuses them through heaven and earth. And we must mark this diligently; for when Paul affirms God alone to be wise, this praise does not seem magnificent enough, (Ro 16:27;) but when we think of God’s wisdom, and set before our eyes all around and about us, then we feel more strongly the import of Paul’s words, that God only is wise. God, therefore, as I have already stated, does not keep His wisdom confined to himself, but makes it flow throughout the whole world. The full sense of the verse is, — whatever wisdom and power exists in the world, is a testimony to the Almighty’s. This is man’s ingratitude; whenever they find anything worthy of praise in themselves or others, they claim it directly as their own, and thus God’s glory is diminished by the depravity of those who obtain their blessings from him. We are here taught not to detract anything from God’s wisdom and power, since wherever these qualities are conspicuous in the world, they ought rather to reflect his glory. We now perceive the Prophet’s meaning — God places before our eyes, as in a glass, the proofs of his wisdom and power, when the affairs of the world roll on, and mankind become powerful through wisdom, and some are raised on high, and others fall to the ground. Experience teaches us these events do not proceed from human skill, or through the equable course of nature, while the loftiest kings are cast down and others elevated to the highest posts of honor. Daniel, therefore, admonishes us not to seek in heaven alone for God’s wisdom and power, since it is apparent to us on earth, and proofs of it are daily presented to our observation. We now see how these two verses are mutually united He had stated wisdom to belong exclusively to God; he now shews that it is not hidden within him, but is made manifest to us; and we may perceive by familiar experience, how all wisdom flows from him as its exclusive fountain. We ought to feel the same concurring power also.
It is he, then, who changes times and portions of time. We know it to be ascribed to fortune when the world passes through such uncertain changes that everything is daily changing. hence the profane consider all things to be acted on by blind impulse, and others affirm the human race to be a kind of sport to God, since men are tossed about like balls. But, as I have already said, it is not surprising to find men of a perverse and corrupt disposition thus perverting the object of all God’s works. For our own practical improvement we should consider what the Prophet is here teaching, how revolutions, as they are called, are testimonies of God’s power, and point out with the finger to the truth that the affairs of men are ruled by the Most High. For we must of necessity adopt one or the other of these views, either that nature rules over human events, or else fortune turns about in every direction, things which ought to have an even course. As far as nature is concerned, its course would be even, unless God by his singular counsel, as we have seen, thus changes the course of the times. Yet those philosophers who assign the supreme authority to nature are much sounder than others who place fortune in the highest rank. For if we admit for a moment this latter opinion that fortune directs human affairs by a kind of blind impulse, whence comes this fortune? If you ask them for a definition, what answer will they make? They will surely be compelled to confess this, the word “fortune” explains nothing. But neither God nor nature will have any place in this vain and changeable government of the world, where all things throw themselves into distinct forms without the least order or connection. And if this be granted, truly the doctrine of Epicurus will be received, because if God resigns the supreme government of the world, so that all things are rashly mingled together, he is no longer God. But in this variety he rather displays his hand in claiming for himself the empire over the world. In so many changes, then, which meet us on every side, and by which the whole face of things is renewed, we must remember that the Providence of God shines forth; and things do not flow on in an even course, because then the peculiar property of God might with some shew of reason be ascribed to nature. God, I say, so changes empires, and times, and seasons, that we should learn to look up to him. If the sun always rose and set at the same period, or at least certain symmetrical changes took place yearly, without any casual change; if the days of winter were not short, and those of summer not long, we might then discover the same order of nature, and in this way God would be rejected from his own dominion. But when the days of winter not only differ in length from those of summer, but even spring does not always retain the same temperature, but is sometimes stormy and snowy, and at others warm and genial; and since summers are so various, no year being just like the former one; since the air is changed every hour, and the heavens put on new appearances — when we discern all these things, God rouses us up, that we may not grow torpid in our own grossness, and erect nature into a deity, and de-wive him of his lawful honor, and transfer to our own fancy what he claims for himself alone. If then, in these ordinary events, we are compelled to acknowledge God’s Providence, if any change of greater moment arises, as when God transfers empires from one hand to another, and all but transforms the whole world, ought we not then to be the more affected, unless we are utterly stupid? Daniel, therefore, very reasonably corrects the perverse opinion which commonly seizes upon the senses of all, that the world either rolls on by chance, or that nature is the supreme deity, when he asserts — God changes times and seasons.
It is evident from the context, that he is here properly speaking of empires, since he appoints and removes kings We feel great difficulty in believing kings placed upon their thrones by a divine power, and afterwards deposed again, since we naturally fancy that they acquire their power by their own talents, or by hereditary right, or by fortuitous accident Meanwhile all thought of God is excluded, when the industrly, or valor, or success, or any other quality of man is extolled! Hence it is said in the Psalms, neither from the east nor the west, but God alone is the judge. (Ps. 75:6, 7.) The Prophet there derides the discourses of those who call themselves Wise, and who gather up reasons from all sides to shew how power is assigned to man, by either his own counsel and valor, or by good fortune or other human and inferior instruments. Look round, says he, wherever you please, from the rising to the setting of the sun, and you will find no reason why one man becomes lord of his fellow-creatures rather than another. God alone is the judge; that is, the government must remain entirely with the one God. So also in this passage, the Lord is said to appoint kings, and to raise them from the rest of mankind as he pleases. As this argument is a most important one, it might be treated more copiously; but since the same opportunity will occur in other passages, I comment but shortly on the contents of this verse; for we shall often have to treat of the state of kingdoms and of their ruin and changes. I am therefore unwilling to add anything more at present, as it is sufficient to explain Daniel’s intention thus briefly.
He afterwards adds, — he gives wisdom to the wise, and knowledge to those who are endued with it In this second clause, the Prophet confirms what we have already said, that God’s wisdom is not shrouded in darkness, but is manifested to us, as he daily gives us sure and remarkable proofs of this. Meanwhile he here corrects the ingratitude of men who assume to themselves the praise of their own excellencies which spring from God, and thus become almost sacrilegious. Daniel, therefore, asserts that men have no wisdom but what springs from God. Men are, indeed, clever and intelligent, but the question arises, whether it springs from themselves? He also shews us how mankind are to be blamed in claiming anything as their own, since they have really nothing belonging to them, however they may be wrapt, in admiration of themselves. Who then will boast of becoming wise by his own innate strength? Has he originated the intellect with which he is endowed? Because God is the sole author of wisdom and knowledge, the gifts by which he has adorned men ought not to obscure his glory, but rather to illustrate it. He afterwards adds —
22. He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.
22. Ipse patefecit profunda et abscondita cognoseit quod in tenebris, 136 et lux cum eo habitat. 137
He pursues the same sentiment, and confirms it, — that all mortals receive from God’s Spirit whatever intelligence and light they enjoy; but he proceeds a step further in this verse than in the last. He had said generally, that, men receive wisdom and understanding by God’s good will; but here he speaks specially; for when a man’s understanding is rare and unusual, there God’s gift shines forth more clearly; as if he had said — God not only distributes to every one according to the measure of his own liberality, whatever acuteness and ingenuity they possess, but he adorns some with such intelligence that they appear as his interpreters. He speaks, therefore, here, specially of the gift of prophecy; as if he had said, God’s goodness is conspicuous, not only in the ordinary prudence of mankind, for no one is so made as to be unable to discover between justice and injustice, and to form some plan for regulating his life; but in Prophets there is something extraordinary, which renders God’s wisdom more surprising. Whence, then, do Prophets obtain the power of prophesying concerning hidden events, and penetrating above the heavens, and surpassing all bounds? Is this common to all men? Surely this far exceeds the ordinary ability of man, while the Prophet here teaches that; God’s beneficence and power deserve more praise, because he reveals hidden and secret things; and in this sense he adds — light dwells with God; as if he had said, — God differs very much from us, since we are involved in many clouds and mists; but to God all things are clear; he has no occasion to hesitate, or inquire, and has no need to be hindered through ignorance. Now, we fully understand the Prophet’s meaning.
Let us learn from this passage to attribute to God that praise which the greater part of the world claims to itself with sacrilegious audacity, though God shews it to belong to himself. Whatever understanding or judgment we may possess, we should remember that it was first received from God. Hence, also, if we have but a small portion of common sense, we are still equally indebted to God, for we should be like stocks or stones unless by his secret instinct he endued us with understanding. But if any one excels others, and obtains the admiration of all men, he ought still modestly to submit himself to God, and acknowledge himself the more bound to him, because he has received more than others. For who knows himself fully but God? The more, therefore, he excels in understanding, the more he will lay aside all claims of his own, and extol the beneficence of God. Thirdly, let, us learn that the understanding of spiritual things is a rare and singular gift of the Holy Spirit, in which God’s power shines forth conspicuously. Let us guard against that diabolical pride by which we see almost; the whole world to be swollen and intoxicated. And in this respect we should chiefly glorify God, as he has not, only adorned us with ordinary foresight, enabling us to discern between good and evil, but raised us above the ordinary level of human nature, and so enlightened us that we can understand things far exceeding our capacities. When Daniel pronounces light to be with God, we must supply a tacit antithesis; since he indicates, as I have already said, that men are surrounded by thick darkness, and grope about in obscurity. The habitation of men is here obliquely contrasted with the sanctuary of God; as if the Prophet had said, there is no pure and perfect light but in God alone. Hence, when we remain in our natural state, we must necessarily wander in darkness, or at least be obscured by many clouds. These words naturally lead us not to rest satisfied in our own position, but to seek from God that light in which he only dwells. Meanwhile, we should remember how God dwells in light unapproachable, (1Ti 6:16,) unless he deigns to stretch forth his hand to us. Hence, if we desire to become partakers of this divine light, let us be, on our guard against audacity, and mindful of our ignorance; let; us seek God’s illumination. Thus his light will not be inaccessible to us, when, by his Spirit, he shall conduct us beyond the skies. He afterwards adds —
23. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter.
23. Tibi confiteor, Deus patrum meorum et laudo ego, 138 qui dedisti mihi sapientiam et robur, et nunc notificasti mihi quae postulavimus abs te; qui negotium 139 regis patefecisti nobis.
Daniel turns his discourse to God. I confess to thee, says he, O God of my fathers, and praise thee Here he more openly distinguishes the God of the Israelites from all the fictions of the nations. Nor does he use this epithet in vain, when he praises the God of his fathers; for he wishes to reduce to nothing all the fabrications of the Gentiles concerning a multitude of deities. Daniel rejects this as a vain and foolish thing, and shews how the God of Israel alone is worthy of praise. But he does not found the glory of God on the authority of their fathers, as the Papists, when they wish to ascribe the supreme power to either George, or Catharine, or any others, count up the number of ages during which the error has prevailed. Thus they wish whatever the consent of mankind has approved to be received as oracular. But if religion depended on the common consent of mankind, where would be its stability? We know nothing vainer than the minds of men. If man is weighed, says the Prophet, with vanity in a balance, vanity itself will preponderate. (Ps 62:9.) Nothing, therefore, is more foolish than this principle of this king, — what has prevailed by the consent of many ages must be religiously true. But here Daniel partially commends the God of their fathers, as their fathers were the sorts of God. For that sacred adoption prevailed among the Jews, by which God chose Abraham and his whole family for himself. Daniel, therefore, here does not extol the persons of men, as if they either could or ought to add anything they pleased to God; but this is the reason why he says, the God of Israel is the God of their fathers, since he was of that race which the Almighty had adopted. On the whole, he so opposes the God of Israel to all the idols of the Gentiles, that the mark of separation is in the covenant itself, and in the celestial doctrine by which he revealed himself to the sacred fathers. For while the Gentiles have no certain vision, and follow only their own dreams, Daniel here deservedly sets forth the God of their fathers.
He afterwards adds, because thou hast given me wisdom and strength As far as relates to wisdom, the reason is. clear enough why Daniel thanks God, since he had obtained, as he soon afterwards says, the revelation of the dream. He had also formerly been endued with the prophetic spirit and with visions. as he related in the first chapter, (Da 1:17.) We may here, inquire what he means by strength? He was not remarkable for his honor among men, nor was he ever a commander in military affairs, and he had no superior gift of magnificent power to cause him to return thanks to God. But Daniel regards this as the principal point, that the God. of Israel was then acknowledged as the true and only God; because, whatever wisdom and virtue exists in the world, it flows from him as its only source. For this reason he speaks of himself as well as of all others, as if he had said — If I have any strength or understanding, I ascribe it all to thee; it is thine entirely. And, truly, though Daniel was neither a king nor a prefect, yet that unconquered greatness of mind which we have seen was not to be esteemed as without value. Hence he very properly acknowledges something of this kind to have been conferred upon him by heaven. Lastly, his intention is to debase himself and to attribute to God his own; but he speaks concisely, as we have said, since under the phrases “power” and “wisdom” he had previously embraced the proof of his divinity. He afterwards adds, Thou hast revealed to me what we demanded of thee; thou hast made known to us the king’s inquiry There seems here a slight discrepancy, as he praises God for granting him a revelation of the dream, and then unites others to himself. Yet the revelation was not common to them, but peculiar to himself. The solution is easy; for he first expresses that this was given to himself specially, that he might know the king’s dream and understand its interpretation. When he has confessed this, he extends the benefit to his companions, and deservedly so; because though they did not yet understand what God had conferred upon Daniel, yet he had obtained this in their favor,-they were all snatched from death, and all their prayers attended to. And this availed very much for the confirmation of their faith as it assured them they had not prayed in vain. For we said that there was no ambition in their prayers, as if any one desired any peculiar gift by which he might acquire honor and estimation for himself in the world. Nothing of the kind. It was enough for them to shew forth God’s name among unbelievers; because by his kindness, they had been delivered from death. Hence Daniel very properly says, the king’s dream was made known to him with its interpretation; and this he will afterwards transfer to his companions.
Grant, Almighty God, since we have so many testimonies to thy glory daily before our eyes, though we seem so blind as to shut out all the light by our ingratitude; grant, I pray, that we may at length learn to open our eyes; yea, do thou open them by thy Spirit. May we reflect on the number, magnitude, and importance of thy benefits towards us; and while thou dost set before us the proof of thy eternal divinity, grant that we may become proficient in this school of piety. May we learn to ascribe to thee the praise of all. virtues, till nothing remains but to extol thee alone. And the more thou deignest to declare thyself liberal towards us, may we the more ardently desire to worship thee. May we devote ourselves to thee without reserving the slightest self praise, but caring for this only, that thy glory may remain and shine forth throughout all the world, through Christ our Lord. — Amen.
24. Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.
24. Itaque ingressus est Daniel ad Arioch, quem prefecerat rex ad perdendum 140 sapientes Babylonis, venit ergo, et sic loquutus est ei, Sapientes Babylonis ne perdas, introduc me ad regem et interpretationem regi indicabo.
Before Daniel sent his message to the king, as we saw yesterday, he discharged the duty of piety as he ought, for he testified his gratitude to God for revealing the secret. But he now says, that he came to Arioch, who had been sent by the king to, slay the Magi, and asked him not to kill them, for he had a revelation; of which we shall afterwards treat. Here we must notice that some of the Magi were slain, as I have said. For after Arioch had received the king’s mandate, he would never have dared to delay it even a few days; but a delay occurred after Daniel had requested a short space of time, to be afforded him. Then Arioch relaxed from the severity of the king’s order against the Magi; and now Daniel asks him to spare the remainder. He seems, indeed, to have done this with little judgment, because we ought to desire the utter abolition of magical arts, for we saw before that they were diabolical sorceries. It may be answered thus, — although Daniel, saw many faults and corruptions in the Magi and their art, or science, or false pretensions to knowledge, yet, since the principles were true, he was unwilling to allow what had proceeded from God to be blotted out. But; it seems to me that Daniel’s object was somewhat different, for although the Magi might have been utterly destroyed without the slightest difficulty, yet he looks rather to the cause, and therefore wished the persons to be spared. It will often happen that wicked men are called in question as well as those who have deserved a tenfold death; but if they are not punished for any just reason, we ought; to spare their persons, not through their worthiness, but through our own habitual sense of equity and rectitude. It is therefore probable that Daniel, when he saw the king’s command concerning the slaughter of the Magi to be so tyrannical, went out to meet him, lest; they should all be slain with savage and cruel violence, without; the slightest reason. I therefore think that Daniel spared the Magi, but not through any personal regard; he wished them to be safe, but for another purpose, namely, to await their punishment from God. Their iniquity was not yet ripe for destruction through the indignation of the king. It is not surprising, then, that Daniel wished, as far as possible, to hinder this cruelty. It afterwards follows, —
25. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.
25. Tunc Arioch cum festinatione introduxit Danielem ad regem, et sic locutus est el, Inveni virum ex filiis captivitatis Jehudah, qui interpretationem regi notam faciet.
It may here be a question, in what sense Arioch speaks of bringing Daniel before the king, as if it were something new. For Daniel had already requested from the king time for prayer, as we have seen. Why then does Arioch now boast of having found a man of the captives of Judah, as if he were speaking of all obscure and unknown person? But very probably Daniel requested the time for prayer from Arioch, since we learn from history how difficult it was to approach those kings; for they thought it a profanation of their majesty to be polite and humane. The conjecture, therefore, is probable, that Arioch was the channel through whom the king granted the time to Daniel; or, we may suppose the words of Arioch are not simply related, but that Daniel shews the great boasting of courtiers, who always praise their own good offices, and adorn them with the splendor of words. Hence Arioch reminds the king how he had met with Daniel, and had at length obtained what the king very urgently desired. I do not therefore dwell longer on this, since either Arioch then explained more clearly to the long that Daniel could interpret, his dream; or he joined what had formerly been done; or else Daniel had obtained this before; or he had begged of the king that some time should be given to Daniel. He puts sons of transmigration, or captivity, a usual scriptural phrase for captives, although this noun is collective. It now follows, —
26. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
26. Respondit rex, et dixit Danieli cujus nomen erat Baltesazzar, Estne tibi facultas ad notificandum 141 mihi somnium quod vidi, et interpretationem ejus?
The king uses these words through his despair of all interpretation, since he perceived all the Magi in this respect without judgment and understanding; for he was at first persuaded that the Magi alone were the possessors of wisdom. Since he had asked them in vain, the error with which he was imbued, as I have said, prevented him from hoping for anything better elsewhere. Through surprise, then, he here inquires, as if the thing were impossible, Have you that power? There is no doubt that God drew this interrogation from the proud king to render his grace in Daniel more illustrious. The less hope there was in the king himself, the more there was in the revelation of both dignity and reverence, as we shall afterwards see; for the, king was astonished, and fell prostrate through stupor upon the earth before a captive! This is the reason wily Daniel relates the use of this interrogation by the king. It now follows, —
27. Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
27. Respondit Daniel regi, et dixit, Arcanum quod rex postulat sapientes, magi, astrologi, genethliasi non possunt indicare regi.
28. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
28. Sed est Deus in coelis, qui revelat arcana; et indicavit regi Nebuchadnezzar quid futurum sit in fine 142 dierum somnium tuum, et visio capitis tuisuper lectum tuum, haec est.
First, with respect to these names we need not trouble ourselves much, since even the Jews themselves are compelled to guess at them. They are very bold in their definitions and rash in their affirmations, and jet they cannot clearly distinguish how one kind of wise man differed from the others; hence it is sufficient for us to hold that the discourse now concerns those then esteemed “wise men,” under the various designations of Magi, Soothsayers, and Astrologers. Now, as to Daniel’s answer. He says it was not surprising that the king did not find what he hoped for among the Magi, since God had breathed into him this dream beyond the comprehension of human intellect. I know not whether those interpreters are right who think magical arts here simply condemned; for I rather think a comparison is instituted; between the king’s dream and the substance of the science of the Magi. I always exclude superstitions by which they vitiated true and genuine science. But as far as the principles are concerned, we cannot precisely condemn astronomy and whatever belongs to the consideration of the order of nature. This appears to me the whole intention, — the king’s dream was not subjected to human knowledge, for mortals have no such natural skill as to be able to comprehend the meaning of the dream, and God manifests those secrets which need the peculiar revelation of the Spirit. When Daniel says the Magi, Astrologers, and the rest cannot explain to the king his dream, and are not suitable interpreters of it, the true reason is, because the dream was not natural and had nothing in common with human conjectures, but was the peculiar revelation of the Spirit. As when Paul disputes concerning the Gospel, he collects into order every kind of intelligence among men, because those who are endued with any remarkable acuteness or ability think they can accomplish anything. But the doctrine of the Gospel is a heavenly mystery (1Co 2:4) which cannot be comprehended by the most learned and talented among men. The real sense of Daniel’s words is this, — the Magi, Astrologers, and Soothsayers had no power of expounding the king’s dream, since it was neither natural nor human.
This is clearly evident from the context, because he adds,
There is a God in heaven who reveals secrets For I take ברם, berem, here for the adversative particle. He opposes therefore the revelation of God to the conjectures and interpretations of the Magi, since all human sciences are included, so to speak, within their own bounds and bolts. Daniel, therefore, says that the matter requires the singular gift of the Holy Spirit. The same God also who revealed the king’s dream to Daniel, distributes to each of us ability and skill according to his own pleasure. Whence does it arise that some are remarkable for quickness and others for stupidity and sloth? — that some become proficients in human arts and learning, and others remain utterly ignorant, unless God shews, by this variety, how by his power and will the minds of men become enlightened or remain blunt and stupid? As the Almighty is the supreme origin of all intelligence in the world, What Daniel here says is not generally true; and this contrast, unless we come to particulars, is either cold or superfluous. We understand, therefore, why he said in the former verse that the Magi and Astrologers could not explain the king’s dream, since the Almighty had raised King Nebuchadnezzar above the common level for the purpose of explaining futurity to him through his dream.
There is then a God in heaven who reveals secrets; he shews to king Nebuchadnezzar what will come to pass. He confirms what I have said, that the king was utterly unable to comprehend the meaning of his own dream. It often happens that men’s minds move hither and thither, and thus make clever guesses; but Daniel excludes all human media, and speaks of the dream as proceeding directly from God. He adds, what shall happen at the end or extremity of the days We may inquire what he means by the word “extremity.” Interpreters think this ought to be referred to the advent of Christ; but they do not explain why this word signifies Christ’s advent. There is no obscurity in the phrase; “the end of the days” signifies the advent of Christ, because it was a kind of renewal to the world. Most. truly, indeed, the world is still in the same state of agitation as it was when Christ was manifest in the flesh; but, as we shall afterwards see, Christ came for the very purpose of renovating the world, and since his Gospel is a kind of perfection of all things, we are said to be “in the last days.” Daniel compares the whole period preceding Christ’s advent with this extremity of the days. God therefore wished to shew the king of Babylon what should occur after one monarchy had destroyed another, and also that there should be an end of those changes whenever Christ’s kingdom should arrive. At present I touch but briefly on this point, since more must; be said upon it by and bye.
This, says he, is the dream and vision of thy head upon thy couch It may seem absurd for Daniel here to profess to explain to the king the nature of his dream and its interpretation, and yet to put in something else. But, as he will add nothing out of place, we ought not to question the propriety of his saying, this was the king’s vision and his dream; for his object was to rouse the king the more urgently to attend to both the dream and its interpretation. Here we must; take notice how the Prophet persists in this, with the view of persuading the king that God was the author of the dream about. which he inquired of Daniel; for the words would be entirely thrown away unless men were thoroughly persuaded that the explanation given proceeded from God. For many in the present day will hear willingly enough what may be said about the Gospel, but they are not inwardly touched by it, and then all they hear vanishes away and immediately escapes them. Hence reverence is the principle of true and solid understanding. Thus Daniel does not abruptly bring forward either the explanation or the narration of the dream, but prepares the proud king to listen, by shewing him that he neither dreamt at, random nor in accordance with his own thoughts, but was divinely instructed and admonished concerning hidden events. It now follows,-
29. As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.
29. Tibi, rex, cogitationes tuae super lectum tuum ascenderunt, quid futurum esset posthac; et qui revelat arcana exposuit tibi quid futurum esset.
He again confirms what I have just touched upon, for he wished to impress this upon the king’s mind — that God was the author of the dream, to induce the king to prepare for its interpretation with becoming sobriety, modesty, and docility. For unless he had been seriously affected, he would have despised Daniel’s interpretation; just as we see men fail to profit through their own pride or carelessness even when God addresses. them familiarly. Hence we must observe this order, and be fully prepared to listen to God, and learn to put a bridle upon ourselves on hearing his sacred name, never rejecting whatever he proposes to us, but treating it with proper gravity. This is the true reason why Daniel repeats again that King Nebuchadnezzar was divinely instructed in future events. He says, in the first clause, The king’s thoughts ascended, — the phrase is Hebrew and. Chaldee. Thoughts are said to ascend when they are revolved in the brain or head, as we formerly saw — this vision was in thy head; since the seat of the reasoning faculty is in the head. Daniel therefore asserts the king to be anxious about futurity, as the greatest monarchs think of what shall happen after their death, and every one dreams about enjoying the empire of the whole world. So King Nebuchadnezzar was very probably indulging these thoughts. But it follows immediately, that his thoughts could non profit him unless God unveiled the future, because it was his peculiar office, says the Prophet, to reveal secrets, Here we see clearly how vainly men disturb themselves when they turn over and over again subjects which surpass their abilities. King Nebuchadnezzar might have fatigued himself for a, long time without profit if he had not been instructed by the oracle. Hence there is weight in these words — He who reveals secrets has explained to the king what shall happen; that is, thou canst not understand the dream by thine own thoughts, but God has deemed thee worthy of this peculiar favor when he wished to make thee conscious of mysteries which had been otherwise altogether hidden from thee, for thou couldst never have penetrated to such a depth.
30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
30. Et ego, 143 non in sapientia quae sit in me prae cunctis viventibus, arcanum hoc patefactum est mihi; 144 sed ut interpretationem regi exponerem, et cogitationes cordis tui cognosceres.
Here Daniel meets an objection which Nebuchadnezzar might make, — If God alone can reveal secrets, how, I pray thee, canst thou, a mere mortal, do it? Daniel anticipates this, and transfers the whole glory to God, and ingenuously confesses that he has no interpretation of his own to offer, but represents himself as led forward by God’s hand to be its interpreter; and as having nothing by his own natural talents, but acting as God pleased to appoint him his servant for this office, and-as using his assistance. This secret, then, says he, has been made known to me By these words he sufficiently declares, how his undertaking to interpret the dream was God’s peculiar gift. But he more clearly expresses this gift to be supernatural, as it is called, by saying, not in the wisdom which belongs to me For if Daniel had surpassed the whole world in intelligence, yet he could never divine what; the king of Babylon had dreamt! He excelled, indeed, in superior abilities and learning, and was endowed, as we have said, with remarkable gifts; yet; he could never have obtained this power which he acquired from God through prayer, (I repeat it; again,) through his own study or industry, or any human exertions.
We observe how Daniel here carefully excludes, not only what men foolishly claim as their own, but; also what God naturally confers; since we know the profane to be endowed with singular talents, and other eminent faculties; and these are called natural, since God desires his gracious gifts to shine forth in the human race by such examples as these. But while Daniel acknowledges himself endowed with no common powers, through the good pleasure and discipline of God, though he confesses this, I say, yet he places this revelation on a higher footing. We observe also how the gifts of the Spirit mutually differ, because Daniel acted in a kind of twofold capacity with regard to the endowments with which it pleased God to adorn him. First of all, he made rapid progress in all sciences, and flourished much in intellectual quickness, and we have already clearly shewn this to be, owing to the mere liberality of God. This liberality puts all things in their proper order, while it shews God’s singular favor in the explanation of the dream.
This secret, then, was not made known to me on account of any wisdom in me beyond the rest of mankind Daniel does not affirm himself to be superior to all men in wisdom, as some falsely twist these words, but he leaves this in doubt by saying, This ought not to be ascribed to wisdom, for if I were the acutest of all men, all my shrewdness would avail me nothing and, again, if I were the rudest idiot, still it is God who uses me as his servant, in interpreting the dream to you. You must not, therefore, expect anything human from me, but you must receive what I say to you, because I am the instrument of God’s Spirit, just as if I had come down from heaven. This is the simple sense of the words. Hence we may learn to ascribe the praise to God alone, to whom it is due; for it is his peculiar office to illuminate our minds, so that we may comprehend heavenly mysteries. For although we are naturally endued with the greatest acuteness, which is also his gift, yet we may call it a limited endowment, as it does not reach to the heavens. Let us learn, then, to leave his own to God, as we are admonished by this expression of Daniel.
He afterwards adds, But that I may make known to the king the interpretation, and thou mayest know the thoughts of thy heart Daniel uses the plural number, but indefinitely; as if he had said, God has left thee indeed hitherto in suspense; but yet he did not inspire thee with this dream in vain. These flyings, therefore, are mutually united, namely, — God has revealed to thee this secret, and has appointed me his interpreter. Thus we perceive Daniel’s meaning. For Nebuchadnezzar might object, Why does God torment me thus? What is the meaning of my perplexity; — first I dream, and then my dream escapes me, and its interpretation is unknown to me? Lest, therefore, Nebuchadnezzar should thus argue with God, Daniel here anticipates him, and shows how neither the dream nor the vision occurred in vain; but God now grants what was there wanting, namely, the return of the dream to Nebuchadnezzar’s memory, and at the same time his acknowledgment of its purport, and the reason of its being sent to him.
Grant, Almighty God, since thou desirest us to differ from the brutes, and hence didst impress our minds with the light of intellect, — Grant, I pray thee, that we may learn to acknowledge and to magnify this singular favor, and may we exercise ourselves in the knowledge of those things which induce us to reverence thy sovereignty. Besides this, may we distinguish between that common sense which thou hast bestowed upon us, and the illumination of thy Spirit, and the gift of faith, that thou alone mayest be glorified by our being grafted by faith into the body of thine only-begotten Son. We entreat also from thee further progress and increase of the same faith, until at length thou bring us to the full manifestation of light. Then, being like thee, we shall behold thy glory face to face, and enjoy the same in Christ our Lord. — Amen.
31. Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.
31. Tu rex videbas, et ecce imago una grandis, imago illa magna, et splendor ejus 145 pretiosus 146 stabat coram te et species ejus terribilis.
32. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,
32. Hujus imaginis caput ex auro bono, 147 pectus ejus et brachia ejus ex argento, venter ejus et femora ejus ex aere, oes
33. His legs of iron, his feet part of iron and part of clay.
33. Crura ejus ex ferro, 148 pedes ejus partim ex ferro, et partim testa.
34. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.
34. Videbas, quousque excisus fuit lapis, qui non ex manibus, 149 et percussit imaginem ad pedes qui erant ex ferro et testa, et contrivit eos.
35. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
35. Tunc contrita sunt simul ferrum, testa, aes, argentum, et aurum: et fuerunt quasi quisquiliae 150 ex area aestivali; et abstulit ea ventus, et non inventus est locus eorum; et lapis qui percusserat imaginem, fuit in montem magnum, et implevit totam terram.
Although Daniel here records the dream, and does not touch on its interpretation, yet we must not proceed farther without discoursing on the matter itself. When the interpretation is afterwards added, we shall confirm what we have previously said, and amplify as the context may guide us. Here Daniel records how Nebuchadnezzar saw an image consisting of gold, silver, brass, and iron, but its feet were mixed, partly of iron and portly of clay. We have already treated of the name of the “Vision,” but I briefly repeat again, — king Nebuchadnezzar did not see this image here mentioned, with his natural eyes, but it was a specimen of the revelation which he knew with certainty to have been divinely offered to him. Otherwise, he might have thrown off al