John Calvin Commentary Daniel 1:17

"Now as for these four youths, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams." — Daniel 1:17 (ASV)

The Prophet here shows what we have already touched upon: how his authority was acquired for exercising the prophetic office with greater advantage. He needed to be distinguished by clear signs, so that the Jews first, and foreigners afterwards, might recognize him as being endowed with the prophetic spirit. But a portion of this favor was shared with his three companions; yet he excelled them all, because God specially equipped him for his office.

Here the purpose should be noted, because it would be incorrect to say that God bestowed their reward because they lived both frugally and godly, and spontaneously abstained from the delicacies of the palace; for God had quite a different intention. For He wished, as I have already said, to exalt Daniel, to enable him to show effectively that Israel’s God is the only God; and as He wished his companions to excel in the future in political government, He also gave them some portion of His Spirit.

But it is worthwhile to consider Daniel; because, as I have said, before God appointed him as His Prophet, He wished to adorn him with His own insignia, to secure confidence in his teaching. He says, therefore, to those four boys, or youths, knowledge and science were given in all literature and wisdom. Daniel was endowed with a very unique gift—he was to be an interpreter of dreams and an explainer of visions.

Since Daniel here speaks of literature, he undoubtedly means the liberal arts, and not the magical arts which flourished then and afterwards in Chaldea. We know that nothing was pure among unbelievers; and, on the other hand, I have previously warned you, that Daniel was not steeped in the superstitions highly esteemed in that nation in those days.

Through discontent with genuine knowledge, they corrupted the study of the stars; but Daniel and his associates were so brought up among the Chaldeans that they were not tainted with those mixtures and corruptions which must always be separated from true knowledge. It would be absurd, then, to attribute to God the approval of magical arts, which, as is well known, were severely prohibited and condemned by the Law itself (Deuteronomy 18:10).

Although God abominates those magical superstitions as the works of the devil, this did not prevent Daniel and his companions from being divinely adorned with this gift and being very well versed in all the literature of the Chaldeans. Hence this gift ought to be understood as restricted to true and natural knowledge.

Regarding Daniel, it says he understood even, visions and dreams; and we know how by these two methods the Prophets were instructed in the will of God (Numbers 12:6). For while God there blames Aaron and Miriam, He affirms this to be His usual method: as often as He wishes to reveal His plans to the Prophets, He addresses them by visions and dreams. But Moses is treated differently from ordinary men, because he is addressed face to face, and mouth to mouth.

God, therefore, whenever He wished to use His Prophets, made known to them by either visions or dreams what He wished to be proclaimed to the people. When, therefore, it is said here—Daniel understood dreams and visions—this means he was endowed with the prophetic spirit. While his companions were superior masters and teachers in all kinds of literature, he alone was a Prophet of God.

We now understand the purpose of this distinction, where an acquaintance with visions and dreams was ascribed distinctively to Daniel. And here our previous assertion is fully confirmed: namely, that Daniel was adorned with the fullest proofs of his mission, to enable him afterwards to undertake the prophetic office with greater confidence and to acquire greater attention for his teaching.

God could, indeed, prepare him in a single moment and, by striking terror and reverence into the minds of all, induce them to embrace his teaching; but He wished to raise His servant by degrees, and to bring him forth at the fitting time—not too suddenly—so that all might know by signs impressed for many years how to distinguish him from ordinary men. It afterwards follows: