John Calvin Commentary Daniel 5:18-20

"O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty: and because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down. But when his heart was lifted up, and his spirit was hardened so that he dealt proudly, he was deposed from his kingly throne, and they took his glory from him:" — Daniel 5:18-20 (ASV)

Before Daniel recites the writing and adds its interpretation, he explains to King Belshazzar the origin of this prodigy. He did not begin the reading at once, as he might conveniently have done, saying Mene, Mene! as we will see at the end of the chapter, since the king could not have profited from his abrupt speech.

But here Daniel shows it to be by no means surprising if God put forth His hand and showed the figure of a hand depicting the king’s destruction, since the king had too obstinately provoked His anger. We see then why Daniel begins with this narrative: King Nebuchadnezzar was a most powerful monarch, subduing the whole world to himself and causing all men to tremble at his word, and was afterwards hurled from the throne of his kingdom.

Therefore, it appears more clearly that Belshazzar did not live in ignorance, for he had such a signal and remarkable example that he ought to have conducted himself with moderation. Since, then, that domestic admonition did not profit him, Daniel shows the time to be ripe for the denunciation of God’s wrath by a formidable and portentous sign.

This is the sense of the passage. Passing on to the words themselves, he first says, To King Nebuchadnezzar God gave an empire, and magnificence, and loftiness, and splendor; as if he had said, he was magnificently adorned, as the greatest monarch in the world.

We have stated elsewhere, and Daniel repeats it often, that empires are bestowed on men by divine power and not by chance, as Paul announces, There is no power but of God (Romans 13:1). God wishes His power to be specially visible in kingdoms.

Although, therefore, He takes care of the whole world, and, in the government of the human family even the most miserable things are regulated by His hand, yet His singular providence shines forth in the empire of the world.

But since we have often discussed this point at length, and will have many opportunities of recurring to it, it is now sufficient just briefly to notice the principle of the exaltation of earthly kings by the hand of God, and not by the chances of fortune.

When Daniel confirms this doctrine, he adds, On account of the magnificence which God conferred upon him, all mortals trembled at the sight of him! By these words he shows how God’s glory is inscribed on kings, although He allows them to reign supreme. This indeed cannot be pointed out with the finger, but the fact is sufficiently clear: kings are divinely armed with authority, and thus retain under their hand and sway a great multitude of subjects.

Everyone desires the chief power over his fellow creatures. How does it happen, since ambition is natural to all men, that many thousands are subject to one, and suffer themselves to be ruled over and endure many oppressions? How could this be, unless God entrusted the sword of power to those whom He wishes to excel?

This reason, then, must be diligently noticed, when the Prophet says, All men trembled at the sight of King Nebuchadnezzar, because God conferred upon him that majesty and wished him to excel all the monarchs of the world. God has many reasons, and often hidden ones, why He raises one man and humbles another; yet this point ought to be undisputed by us.

No kings can possess any authority unless God extends His hand to them and props them up. When He wishes to remove them from power, they fall of their own accord; not because there is any chance in the changes of the world, but because God, as it is said in the Book of Job (Job 12:18), deprives those of the sword whom He had formerly entrusted with it.

It now follows, Whom he wished to slay he slew, and whom he wished to strike he struck. Some think the abuse of kingly power is described here; but I would rather take it simply, as Nebuchadnezzar being able to cast down some and to raise others at his will, since it was in his power to give life to some and to slay others.

I, therefore, do not refer these words to tyrannical lust, as if Nebuchadnezzar had put many innocent persons to death and poured forth human blood without any reason, or as if he had despoiled many of their fortunes, and enriched others and adorned them with honor and wealth. I do not interpret it this way.

I think it refers to his arbitrary power over life and death, and over the rise of some and the ruin of others. On the whole, Daniel seems to me to describe the greatness of that royal power which they may freely exercise over their subjects, not because it is lawful, but because of the tacit consent of all men.

Whatever pleases the king, all are compelled to approve of it, or at least no one dares to murmur at it. Since, therefore, the regal license is so great, Daniel here shows how King Nebuchadnezzar was not carried away by his own plans, purposes, or good fortune, but was entrusted with supreme power and rendered formidable to all men, because God had designed him for His own glory.

Meanwhile, kings usually despise what they are permitted to enjoy and what God allows them. For powerful as they are, they must in the future render an account to the Supreme King. We are not to conclude from this that kings are appointed by God without any law or any self-restraint; but the Prophet, as I have said, speaks of the royal power in itself.

Since kings, therefore, have power over their subjects for life and death, he says, the life of all men was in the hand of King Nebuchadnezzar.

He now adds, When his heart was exalted, then he was cast down (or ejected) from the throne of his kingdom, and they deprived him of his majesty. He follows up his own narrative; he wishes to show King Belshazzar how God bears with the insolence of those who forget Him when they have obtained the summit of power.

Desiring to make this known, he says, King Nebuchadnezzar, your grandfather, was a mighty monarch. He did not obtain this mightiness by himself, nor could he have retained it, unless he had been supported by God’s hand.

Now his change of circumstances was a remarkable proof that the pride of those who are ungrateful to God can never be endured to the end, as they never acknowledge their sway to proceed from His benevolence.

When, therefore, says he, his heart was raised up and his spirit strengthened in pride, a sudden change occurred. Hence you and all his posterity ought to be taught, lest pride still further deceive you, and you do not profit from the example of your father, as we will afterwards relate.

Hence this writing has been set before you, for the purpose of making known the destruction of your life and kingdom.

Prayer:

Grant, Almighty God, since our own station in life has been assigned to us, that we may be content with our lot, and when You humble us, may we willingly be subject to You, and suffer ourselves to be ruled by You, and not desire any exaltation which may lead us down to destruction. Grant us also to conduct ourselves so modestly in our various callings that You may always shine forth in us. May nothing else be set before us than to assist our brethren to whom we are attached, as in Your sight; and thus glorify Your name among all men, through Jesus Christ our Lord. Amen.

[Exposition continues from previous day's lecture]

In the sentence which we began to explain yesterday, the clause must be noticed where Daniel says, The heart of King Nebuchadnezzar was strengthened by pride, signifying that he was not suddenly elated by folly, as vain men often swell with pride without a cause, nor does any inner disposition of the mind precede.

But he wishes to express in addition the length of time during which this pride had been conceived; as if he had said, he was not seized by any sudden vanity, but his pride was studied, and obstinacy and obduracy were added to it.

Regarding the change of number which afterwards occurs from singular to plural, some refer it to the angels, as if they deprived him by God’s command. But I would rather think these words are taken indefinitely, implying merely that he was deprived of his glory, as we have formerly observed similar forms of speech.