John Calvin Commentary Daniel 2:30

"But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart." — Daniel 2:30 (ASV)

Here Daniel meets an objection which Nebuchadnezzar might make: "If God alone can reveal secrets, how, tell me, can you, a mere mortal, do it?" Daniel anticipates this and transfers the whole glory to God. He sincerely confesses that he has no interpretation of his own to offer, but represents himself as led by God’s hand to be its interpreter. He states that he has nothing from his own natural talents, but is acting as God pleased to appoint him His servant for this office, and as using His assistance.

This secret, then, he says, has been made known to me. By these words he sufficiently declares that his undertaking to interpret the dream was God’s unique 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 have divined what the king of Babylon had dreamed! 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. For we know that even unbelievers are endowed with remarkable talents and other eminent faculties; and these are called natural, since God desires His gracious gifts to shine forth in the human race through such examples as these.

But while Daniel acknowledges himself endowed with uncommon powers—through the good pleasure and guidance of God—and confesses this, he nevertheless places this revelation on a higher footing. We also observe how the gifts of the Spirit differ from one another, for Daniel acted in a kind of twofold capacity regarding the endowments with which it pleased God to adorn him.

First of all, he made rapid progress in all sciences and flourished greatly in intellectual quickness; and we have already clearly shown this to be owing solely to the generosity of God. This generosity puts all things in their proper order, as it shows God’s unique 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. Instead, he implies that this matter is not about his own wisdom. His point is that this revelation should not be ascribed to human wisdom, for even if he were the sharpest of all men, all his shrewdness would be of no use to him here. Conversely, even if he were the most ignorant person, it is still God who uses him as His servant in interpreting the dream to you.

You must not, therefore, expect anything human from me; rather, 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. From this we may learn to ascribe the praise to God alone, to whom it is due, for it is His special office to illuminate our minds so that we may comprehend heavenly mysteries.

For although we are naturally endowed with great 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 to God what is His own, as we are admonished by this statement 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 here, but indefinitely, as if he had said, "God has indeed left you in suspense until now; but yet He did not inspire you with this dream in vain."

These two points, therefore, are interconnected: namely, God has revealed this secret to you and has appointed me His interpreter. Thus we perceive Daniel’s meaning. For Nebuchadnezzar might object: "Why does God torment me in this way? What is the meaning of my perplexity—first I dream, and then my dream escapes me, and its interpretation is unknown to me?"

Therefore, lest Nebuchadnezzar should argue with God in this way, Daniel here anticipates him and shows that neither the dream nor the vision occurred in vain. Instead, God now grants what was lacking: namely, the return of the dream to Nebuchadnezzar’s memory, and at the same time, his understanding of its meaning and the reason it was sent to him.

Prayer:

Grant, Almighty God, since You desire us to differ from the animals and therefore impressed our minds with the light of intellect, grant, we pray You, that we may learn to acknowledge and to magnify this unique favor. May we exercise ourselves in the knowledge of those things which lead us to reverence Your sovereignty. Furthermore, may we distinguish between that common sense which You have bestowed upon us, and the illumination of Your Spirit and the gift of faith, so that You alone may be glorified by our being grafted by faith into the body of Your only-begotten Son. We also entreat from You further progress and increase of the same faith, until at length You bring us to the full manifestation of light. Then, being like You, we shall behold Your glory face to face and enjoy it in Christ our Lord. Amen.