John Calvin Commentary Daniel 2:21

"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 have understanding;" — Daniel 2:21 (ASV)

Daniel explains in these words what might have been obscure, for he teaches that God is 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 (Romans 16:27); but when we think of God’s wisdom, and set before our eyes everything 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 this: whatever wisdom and power exist in the world is a testimony to the Almighty. 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 taught here not to detract anything from God’s wisdom and power, since wherever these qualities are conspicuous in the world, they ought instead to reflect his glory. We now perceive the Prophet’s meaning: God places before our eyes, as in a mirror, the proofs of his wisdom and power, when the affairs of the world roll on, and mankind becomes powerful through wisdom, and some are raised on high, and others fall to the ground.

Experience teaches us that these events do not proceed from human skill or through the steady course of nature, for 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 that wisdom belongs exclusively to God; he now shows that it is not hidden within him but is made manifest to us. 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 that it is 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 people of a perverse and corrupt disposition thus perverting the purpose of all God’s works. For our own practical improvement, we should consider what the Prophet is teaching here: how revolutions, as they are called, are testimonies of God’s power and point clearly to the truth that human affairs are ruled by the Most High.

For we must necessarily adopt one of two views: either that nature rules over human events, or else that fortune turns in every direction things that ought to have a steady course. As far as nature is concerned, its course would be steady, unless God by his unique 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—from where does this fortune come? 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 governance of the world, where all things throw themselves into distinct forms without the least order or connection. And if this is granted, truly the doctrine of Epicurus will be accepted, 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 instead displays his hand, 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 a steady course, because then God’s distinctive power might with some show of reason be ascribed to nature.

God, I say, so changes empires, times, and seasons, that we should learn to look up to him. If the sun always rose and set at the same time, or if at least certain symmetrical changes took place yearly without any unpredictable variation; if the days of winter were not short and those of summer not long, we might then perceive only the order of nature, and in this way God would be excluded 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—being sometimes stormy and snowy, and at other times warm and pleasant; and since summers are so various, with no year being just like the former one; since the air changes every hour, and the heavens put on new appearances—when we discern all these things, God rouses us. He does this so that we may not grow sluggish in our insensitivity, erect nature into a deity, deprive him of his lawful honor, and transfer to our own imagination what he claims for himself alone.

If, then, in these ordinary events we are compelled to acknowledge God’s Providence, should we not be even more affected when any change of greater significance arises—as when God transfers empires from one hand to another and almost transforms the whole world—unless we are utterly foolish?

Daniel, therefore, very reasonably corrects the perverse opinion that commonly seizes the minds of all—namely, 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 specifically speaking of empires, since he appoints and removes kings. We find it very difficult to believe that kings are placed upon their thrones by divine power and afterwards deposed again, since we naturally imagine that they acquire their power by their own talents, hereditary right, or by fortuitous accident. Meanwhile, all thought of God is excluded when human industry, valor, success, or any other human quality is extolled.

Hence it is said in the Psalms, neither from the east nor the west, but God alone is the judge (Psalms 75:6–7). The Prophet there derides the discourses of those who call themselves wise, and who gather reasons from all sides to show how power is assigned to humans—either by their own counsel and valor, or by good fortune or other human and inferior means.

“Look around,” he says, “wherever you please, from the rising to the setting of the sun, and you will find no reason why one person becomes lord of his fellow creatures rather than another. God alone is the judge; that is, governance 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. This argument is a most important one and might be treated more extensively. However, since the same opportunity will arise in other passages, I will comment only briefly on the contents of this verse, for we shall often have to discuss the state of kingdoms, their ruin, and their changes. I am therefore unwilling to add anything more at present, as it is sufficient to explain Daniel’s intention this briefly.

He afterwards adds, he gives wisdom to the wise, and knowledge to those who are endowed 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 people who claim for themselves the praise for their own excellencies, which spring from God, and thus become almost sacrilegious. Daniel, therefore, asserts that humans have no wisdom except what springs from God.

People are, indeed, clever and intelligent, but the question arises: does it spring from themselves? He also shows us how mankind is to be blamed for claiming anything as its own, since people really have nothing belonging to them, however much they may be wrapped 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 with which he has adorned humans ought not to obscure his glory but rather to illustrate it.