John Calvin Commentary Daniel 1:4

"youths in whom was no blemish, but well-favored, and skilful in all wisdom, and endued with knowledge, and understanding science, and such as had ability to stand in the king`s palace; and that he should teach them the learning and the tongue of the Chaldeans." — Daniel 1:4 (ASV)

In yesterday’s lecture, we saw how the chief official of the eunuchs was commanded to bring some noble youths, the descendants of the king and the nobles. Daniel now describes their qualities, according to Nebuchadnezzar’s order. They were youths, not as young as seven or eight years, but growing up, in whom there was no spot; that is, in whom there was no defect or physical imperfection.

They were also of beautiful aspect, meaning a sincere and open expression. He also adds, skilled in all prudence, and understanding knowledge; and then, expressing their thoughts. I think those interpreters are right who take this participle actively; otherwise, the repetition would be flat and meaningless. Their eloquence seems to me to be indicated here, because there are some who inwardly understand subjects presented to them but cannot express to others what they retain in their minds, for not all have the same skill in accurately expressing what they think. Daniel, therefore, notes both qualifications here: the acquisition of knowledge and the power of communicating it.

And in whom was vigor, for כח, cach, usually signifies fortitude, as in Isaiah (Isaiah 40:9): Those who fear God shall change their fortitude, or renew their vigor. Then in Psalm 22 (Psalms 22:15), my strength or vigor has failed. He adds, the fortitude or vigor of intelligence, knowledge, and eloquence, or a healthy physical condition, which is the same thing.

That they might stand in the king’s palace, and be taught literature (I cannot translate the particle ספר, sepher, otherwise; verbally it is a “letter,” but it means learning or discipline) and the language of the Chaldees. We now see how the king considered not only their rank when he ordered the most excellent of the royal and noble children to be brought to him, but he also chose his future servants for their intelligence. They were of noble birth, as the saying goes, so they were expected to excel in eloquence and show hopeful promise of overall excellence in both body and mind.

Without a doubt, he wished them to be held in high regard so that he might also win over other Jews. Thus, if they later obtained authority, should circumstances allow, they might become rulers in Judea, governing their own people while remaining loyal to the Babylonian empire. This was the king’s design; it gives us no reason to praise his generosity, since it is sufficiently apparent that he considered nothing but his own advantage.

Meanwhile, we observe that learning and the liberal arts were not as despised then as they are in this age, and in those ages immediately preceding it. Barbarism has prevailed so strongly in the world that it is considered almost disgraceful for nobles to be counted among educated and literary men!

The chief boast of the nobility was to be lacking in education—indeed, they gloried in the assertion that they were “no scholars,” in the language of the day. If any of their rank were skilled in literature, they gained their skills for no other purpose than to be made bishops and abbots. Yet, as I have said, they generally despised all literature.

We perceive the age in which Daniel lived was not as barbarous, for the king wished to have these boys, whom he had instructed in this way, among his own princes to promote his own advantage, as we have said. Yet we must note the custom of that age.

As for his requiring so much knowledge and skill, it may seem inappropriate, and more than their young age allowed, that they should be so accomplished in prudence, knowledge, and experience. But we know that kings demand nothing in moderation; when they order anything to be prepared, their demands often reach beyond the clouds.

So Nebuchadnezzar speaks here, and Daniel, who recounts his commands, does so in a royal manner. Since the king commanded all the most accomplished individuals to be brought before him, if they truly manifested any remarkable qualities, we need not be surprised at their knowledge, skill, and prudence. The king simply wished those boys and youths to be brought to him who were ingenious and dangerous, and able to learn quickly, and then those who were naturally eloquent and of a healthy physical constitution.

For it follows directly, that they might learn, or be taught the literature and language of the Chaldees. We perceive that King Nebuchadnezzar did not demand teachers, but boys of noble birth, good talents, and promising abilities. He wished them to be liberally instructed in Chaldean learning; he was unwilling to have youths whose minds were merely polished and cultivated but who lacked natural abilities.

His desire to have them acquainted with the language of Chaldea arose from his wish to separate them gradually from their own nation, to lead them to forget their Jewish origin, and to adopt Chaldean customs, since language is a unique bond of communication.

Regarding their learning, we may ask whether Daniel and his companions were permitted to learn deceptive arts, which we know to be the nature of Chaldean learning.

For they claimed to know everyone’s destiny, just as in these days there are many impostors in the world who are called fortune-tellers. They misused an honorable name when they called themselves mathematicians, as if there were no scientific learning apart from those arts and demonic illusions. And as for the use of the word, the Roman emperors, in their laws, equate Chaldeans and mathematicians, treating them as synonymous.

But the explanation is easy: the Chaldeans not only pursued that astrology which is called “Judicial,” but were also skilled in the true and genuine knowledge of the stars.

The ancients say that the Chaldeans observed the course of the stars, as their region was uniquely suited for this; it is said that no part of the world was so filled with stars, and none possessed such an extensive horizon on all sides.

Since the Chaldeans enjoyed this advantage of having the heavens so fully open to human observation, this may have led to their study and contributed to the more earnest pursuit of astrology. But as human minds are inclined to vain and foolish curiosity, they were not content with legitimate science but fell into foolish and perverse speculations.

For what fortune-tellers predict about anyone’s destiny is merely foolish fanaticism.

Daniel, therefore, might have learned these arts—that is, astrology and other liberal sciences—just as Moses is said to have been instructed in all the sciences of Egypt. We know how the Egyptians were infected with similar corruptions; but it is said of both Moses and our Prophet that they were instructed in the knowledge of the stars and of the other liberal sciences.

Although it is uncertain whether the king commanded them to go far in these studies, yet we must hold that Daniel abstained from the royal food and drink, as we shall soon see, and was not led astray or involved in these satanic deceptions. Whatever the king’s command was, I suppose Daniel was content with the pure and genuine knowledge of natural things.

As far as the king is concerned, as we have already said, he simply considered his own interests, wishing Daniel and his companions to assimilate into a foreign people and be drawn away from their own, as if they had been natives of Chaldea.