John Calvin Commentary Daniel 6

Regarding the translation, some translate the last clause of the second verse as, “That the king should not have any trouble.” However, since נזק, nezek, signifies “to suffer loss,” I willingly adopt this meaning. This is because the king did not escape trouble through a desire for ease, as he might have done, being an old man. Instead, he willingly managed his own affairs and committed their care to three men, to prevent anything from being lost by passing through too many hands.

For experience shows us how confusion is caused by a multitude. If there had been only a hundred and twenty governors of provinces, many inconveniences would surely have arisen, and much loss would have occurred. Therefore, the king placed three prefects over these hundred and twenty.

Here again we can perceive how God cared for His prophet—not so much for any private reason or out of private respect, but so that by his aid the wretched captives and exiles would be benefited. God wished to stretch forth His hand to the Jews by means of Daniel. And we can deservedly call him God’s hand in sustaining the Jews.

The Persians, being barbarians, were not naturally more merciful than others; therefore, God interposed His servant Daniel to aid them. We must notice, in the context of this history, how Daniel alone was chosen by Darius as one of these three superior officers. He had been third in rank under King Belshazzar, although only for a moment, yet it might have caused envy under the new king that such great honor was conferred upon him.

Very probably, Darius was informed of Daniel's previous predictions: how the hand appeared on the wall, how he interpreted the writing, and how he became a heaven-sent messenger to denounce destruction on King Belshazzar. For unless this rumor had reached Darius, Daniel would never have obtained so much authority under him.

Darius's own army was very numerous, and we know how every conqueror is surrounded in war by many dependents, all of whom wish to share in the spoils. Darius, therefore, would never have noticed a stranger and a captive, nor admitted him to such great honor and power, unless he had understood him to be a known Prophet of God and also a herald denouncing destruction against the Babylonian monarchy.

Thus we gather how providential it was for Daniel to be among the first satraps, and even third in the kingdom, as this brought him more quickly under the notice of Darius. For if Daniel had been cast down by King Belshazzar, he would have remained at home in concealment. But when he appeared clothed in royal apparel, the king inquired who he was. He heard how Daniel had arrived at such high honor; therefore, he acknowledged him as God’s Prophet and appointed him one of the three prefects.

Here also, God’s providence is again set before us, not only in preserving His servant in safety but also in providing for the safety of the whole Church, so that the Jews would not be still more oppressed by the change of masters. But a temptation was afterwards inflicted, by which the holy Prophet and the whole people were severely tried, for the Prophet says:

The Prophet now recounts, as I have said, the origin of a temptation which might naturally dishearten the chosen people as well as his own spirits. For although Daniel alone was cast into the lions' den, as we will later see, yet, unless he had been liberated, the condition of the people would have been more grievous and severe.

For we know the wicked petulantly insult the wretched and the innocent when they see them suffering any adversity. If Daniel had been torn by the lions, all men would have risen up together against the Jews. God, therefore, here tested the faith and patience of His servant, and also tested all the Jews by the same trial, since they saw themselves vulnerable to the most extreme sufferings in the person of a single individual, unless God had speedily rendered the assistance He did.

Daniel, first of all, says, he excelled all others, since a more excellent or superior spirit was in him. It does not always happen that those who are remarkable for prudence or other endowments obtain greater authority and rank. In the palaces of kings, we often see men of brutal dispositions holding high rank, and we need not go back to history for this.

In these days, kings are often gross and infatuated, and more like horses and asses than men! Hence, audacity and recklessness obtain the highest honors of the palace. When Daniel says he excelled, he brings to our notice God's twofold benefit: first, a greater portion of His Spirit was bestowed upon him; and secondly, Darius acknowledged this and raised him to honor when he saw him endowed with no ordinary industry and wisdom.

We now understand the Prophet's teaching here: first, that he was divinely adorned with prudence and other endowments; and then, that Darius was a competent judge of this, estimating his prudence and other virtues and holding them in great repute. Since, therefore, a noble spirit was in him, he says, hence he overcame all others; therefore, the king determined to set him above the whole kingdom, that is, to place him first among the three satraps.

Although it was a unique privilege with which God once blessed His people and His Prophet, yet we should weep over the heartlessness of kings in these days, who proudly despise God's gifts in all good men who surpass others in usefulness. At the same time, they enjoy the society of the ignorant like themselves, while they are slaves to greed and plunder, and manifest the greatest cruelty and licentiousness.

Since, then, we see how very unworthy kings usually are of their empires and their power, we must weep over the state of the world. It reflects like a mirror the wrath of heaven, and kings are thus destitute of counsel.

On the last day, King Darius alone will be sufficient to condemn them, for he had discretion enough not to hesitate to set a captive and a foreigner over all his satraps. This was a royal, indeed, a heroic virtue in Darius: to prefer this man over all his own friends.

But now, kings think of nothing else than preferring their own panders, buffoons, and flatterers, while they praise none but men of low character, whom God has branded with ignominy. Although these individuals are unworthy of being counted among humankind, they esteem themselves the masters of their sovereigns and treat the kings of these days as their slaves.

This happens through their sheer slothfulness and their discarding of every care. Hence, they are compelled to deliver up their command to others and retain nothing but the title. This, as I said, is a sure proof of the wrath of heaven, since the world today is unworthy of the government which God exercises over it by His hand.

With respect to the envy felt by the nobles, we see this vice rampant in all ages, since those who aspire to greatness can never bear the presence of virtue. For, being guilty of evil themselves, they are necessarily bitter against the virtue of others.

Nor should it seem surprising that the Persians, who sustained the greatest labors and passed through numerous changes of fortune, should be unable to tolerate an obscure and unknown person not only associated with them but appointed as their superior.

Their envy, then, seems to have had some pretext, either real or imaginary. But it will always be deserving of condemnation when we find men selfishly pursuing their own advantage without any regard for the public good. Whoever aspires to power and self-advancement, without regarding the welfare of others, must necessarily be greedy and rapacious, cruel and perfidious, as well as forgetful of his duties.

Since, then, the nobles of the realm envied Daniel, they betrayed their malice, for they had no regard for the public good but desired to seize upon all things for their own interests. In this example, we observe the natural consequence of envy. And we should diligently note this, since nothing is more tempting than sliding from one vice to a worse one.

The envious person loses all sense of justice while attempting every scheme to injure his adversary. These nobles alleged that Daniel had been unworthily preferred to them. If they had been content with this slander, it would have been, as I said, a vice and a sign of a perverse nature.

But they go far beyond this, for they seek an occasion for accusation against Daniel. We see, then, how envy incites them to commit crimes. Thus, all the envious are perpetually on the watch, becoming spies on the lives of those whom they envy, to oppress them by every possible means.

This is one point; but when they find no crime, they trample upon justice, without modesty and without humanity, and with cruelty and perfidy, they dedicate themselves to crushing an adversary. Daniel recounts this of his rivals. He says, They immediately sought occasion against him, and did not find it. Then he adds how unjustly and perfidiously they sought occasion against him.

There is no doubt they knew Daniel to be a pious man and approved by God; hence, when they plot against His holy Prophet, they purposely wage war with God Himself, while they are blinded by the perverse passion of envy. From where, then, does it spring? Surely from ambition. Thus we see what a pestilential plague ambition is, from which envy springs up, and afterwards perfidy and cruelty!

Besides this, Daniel admonishes us by his own example to strive earnestly for integrity, and thus to deprive the malevolent and the wicked of any occasion against us, which they seek. We will find no better defense against the envious and the slanderous than to conduct ourselves righteously and innocently.

Whatever snares they may lay for us, they will never succeed, for our innocence will repel their malice like a shield. Meanwhile, we see how Daniel escaped utter ruin, since they sought a pretext against him in something else: namely, his worship of God.

Hence, let us learn that we ought to esteem piety and an earnest desire for it as more valuable than life itself.

Daniel was faithful and upright in his administration: he discharged his duty so as to close the mouths of his enemies and detractors. Thus, as I have said, integrity is the best of all protectors. Again, Daniel was in danger because he would not cease the sincere worship of God and its outward profession.

Hence, we must bravely undergo all dangers whenever the worship of God is at stake. This temporary life ought not to be more precious to us than that most sacred of all things—the preservation of God's honor unstained. We therefore see how, by these means, we are urged to the cultivation of integrity, since we cannot be more secure than when fortified by a good conscience, as Peter in his first epistle exhorts us to the same purpose (1 Peter 3:16).

Now, whatever we may fear, and whatever events await us, even if we become subject to a hundred deaths, we ought never to decline from the pure worship of God. Daniel did not hesitate to submit to death and enter the lions' den because he openly professed the worship of Israel's God.

As these nobles entered into this barbarous and cruel plan for oppressing Daniel under the pretext of religion, here, again, we perceive the blindness and rashness of humankind when ambition and envy seize upon their minds. For it is a matter of no concern to them to clash with the Almighty; they do not approach Daniel as a fellow creature, but they leap into an insane and sacrilegious conflict when they wish to extinguish the worship of God and indulge their own desires.

Thus, as I have said, we are admonished by this example to guard against and avoid ambition, and also the envy which arises from it. The nature of this charge—the worship of God—follows next.

The nobles of the kingdom purposely strove to ruin the holy Prophet, either by casting him into the lion’s den to perish or by causing him to cease from the outward profession of worshipping God. They knew him to be so truly in earnest that he would not redeem his life by so great an act of impiety, and therefore they thought him doomed to death.

We perceive great cunning in them; but God, on the other hand, met them and aided His servant, as we shall see. Meanwhile, their malice was all the more detestable because they desired to destroy Daniel by this very pretext. Although they did not worship Israel’s God, they knew the Prophet’s mind to be pious and straightforward, and they had experienced the power of that God who was unknown to them.

They did not condemn Daniel, nor did they blame the religion he practiced; for, as I have said, their hatred of this man urged them to such cruelty that they rushed against the Almighty. They could not disguise from themselves the duty of worshipping God: they worshipped and adored unknown deities, yet they did not dare to condemn the worship of Israel’s God. We see how the devil ensnared them when they dared to charge this as a crime against the holy Prophet, though we do not know how their opinion was changed.

Some suppose this was done because Darius could not calmly endure the glory of his son-in-law. For since Darius was an old man and his relative in the prime of his life, he thought himself despised. Others think Darius was affected by secret rivalry, and that he allowed his nobles to approach him for the purpose of deceiving the miserable and doting old man, and thus to throw dust in his eyes.

But this conjecture does not seem to me sufficiently valid. Nor do I need to trouble myself much in this matter, because it might be that at the beginning of a new reign, they wished to congratulate the king and settled on something new and unusual, as we often see done by royal flatterers.

Therefore, the old man might have been deceived in this matter, since the monarchy was newly established. The king had previously ruled over none but Medes; now Chaldeans, Assyrians, and many other nations were added to his dominion. Such an addition might intoxicate him with vainglory, and his nobles might think this a plausible reason for offering him divine honors.

This single reason seems sufficient to me; I do not inquire further but embrace what is probable and obvious at first sight. I will defer the rest until tomorrow.

Prayer:

Grant, Almighty God, that as You governed Your servant Daniel when honors were flowing on all sides, and he was raised to the highest dignity, and You preserved him safely in his integrity and innocence amidst the universal licentiousness—Grant, I pray You, that we may learn to restrain ourselves within that moderation to which You restrict us. May we be content with our humble station and strive to prove ourselves innocent before You and before those with whom we have to deal, so that Your name may be glorified in us, and we may proceed under Your shelter against the malice of mankind. Whenever Satan besieges us on every side, and the wicked lay snares for us, and we are attacked by the fierceness of wild beasts, may we remain safe under Your protection. Even if we have to undergo a hundred deaths, may we learn to live and die to You, and may Your name be glorified in us, through Christ our Lord.—Amen.

[Exposition continues from previous day's lecture]

WE said yesterday that the nobles who laid snares against Daniel were filled with great fury when they dared to dictate to the king the edict recorded by Daniel. It was an intolerable sacrilege thus to deprive all the deities of their honor; yet he signed the edict, as we shall afterwards see, and thus put to the test the obedience of his people, whom he had lately brought under the yoke with the help of his son-in-law.

There is no doubt of his wish to subdue the Chaldeans, who until that time had been masters; and we know how ferocity springs from the possession of authority. Since the Chaldeans had formerly reigned so far and wide, it was difficult to tame them and render them submissive, especially when they found themselves the slaves of those who had previously been their rivals.

We know how many contests there were between them and the Medes; and although they were subdued in war, their spirits were not yet in subjection. Therefore, Darius desired to prove their obedience, and this reason induced him to give his consent.

He does not purposely provoke the anger of the gods; but out of respect for men, he forgets the deities and substitutes himself in the place of the gods, as if it were in his power to attract the authority of heaven to himself! This, as I have said, was a grievous sacrilege.

If anyone could enter into the hearts of kings, he would find scarcely one in a hundred who does not despise everything divine. Although they confess that they enjoy their thrones by the grace of God, as we have previously remarked, yet they wish to be adored in His stead. We now see how easily flatterers persuade kings to do whatever appears likely to extol their magnificence.

It follows:

Here, as I have said, it is clear enough how inclined the minds of kings are to fallacies when they think they can benefit themselves and increase their own dignity. For the king did not dispute long with his nobles but signed the edict; for he thought it might prove useful to himself and his successors: if he found the Chaldeans obedient to him and more prepared to deny the existence of every god than to refuse whatever he commanded!

Regarding the use of the word, some translate אסרא, asra, as “writing,” deriving it from “to cut in,” as we know that all laws were formerly engraved on tablets of brass; but I interpret it more simply as their seeking from the king a signature for the writing, that is, he was to sign the edict after it was written.

Which cannot be changed, they say — meaning, the edict is unchangeable and inviolable, according to the law of the Medes and Persians, which does not pass away — that is, which does not vanish. As Christ also says, Heaven and earth shall pass away, but my words shall not pass away, or shall never become vain (Matthew 24:35; Mark 13:31).

Regarding his joining the Medes with the Persians, this arises from what we said before, since Cyrus and Darius reigned in common as colleagues. Greater dignity was granted to Darius, while the power was in the hands of Cyrus; besides, without controversy, his sons were heirs of either kingdom and of the Monarchy of the East, unless they began to make war on each other.

When they say the law of the Medes and Persians is immutable, this is worthy of praise in laws and sanctions their authority; thus they are strong and obtain their full effect. When laws are variable, many are necessarily injured, and no private interest is stable unless the law is without variation; besides, when there is liberty to change laws, license takes the place of justice.

For those who possess the supreme power, if corrupted by gifts, promulgate first one edict and then another. Thus justice cannot flourish where change in the laws allows so much license. But, at the same time, kings ought prudently to consider that they should not promulgate any edict or law without serious and mature deliberation; and secondly, kings ought to be careful that they are not counteracted by cunning and artful plots, to which they are often liable.

Therefore, constancy is praiseworthy in kings and their edicts, if only it is preceded by prudence and equity. But we will soon see how foolishly kings affect the reputation of consistency, and how their obstinacy utterly perverts justice. But we will see this shortly in its proper place. It follows:

Daniel now relates how he was clothed with the boldness of the Spirit of God to offer his life as a sacrifice to God, because he knew he had no hope of pardon left if his violation of the king’s edict had been discovered. He knew the king himself was completely in shackles, even if he wished to pardon him—as the event proved.

If death had been before the prophet's eyes, he preferred meeting it fearlessly rather than ceasing from the duty of piety. We must note that the internal worship of God is not discussed here, but only the external profession of it. If Daniel had been forbidden to pray, this fortitude with which he was endowed might seem necessary; but many think he ran great risks without sufficient reason, since he increased the chance of death when only outward profession was prohibited.

But as Daniel here is not the herald of his own virtue, but the Spirit speaks through his mouth, we must suppose that this magnanimity in the holy prophet was pleasing to God. And his liberation showed how greatly his piety was approved, because he would rather lose his life than change any of his habits concerning the worship of God. We know the principal sacrifice that God requires is to call upon His name. For by this we testify that He is the author of all good things; next we show evidence of our faith; then we flee to Him, and cast all our cares into His bosom, and offer Him our prayers. Since, therefore, prayer constitutes the chief part of our adoration and worship of God, it was certainly a matter of no small importance when the king forbade anyone to pray to God; it was a gross and manifest denial of piety.

And here, again, we see how blind the king’s pride was when he could sign so impious and foul an edict! Then how mad were the nobles who, to ruin Daniel as far as they possibly could, endeavored to abolish all piety and draw God down from heaven! For what remains when men think they can free themselves from the help of God and disregard Him, believing themselves secure?

Unless He supports us by His special aid, we know how entirely we would be reduced to nothing. Hence the king forbade anyone to offer up any prayer during a whole month—that is, as I have said, he demands from everyone a denial of God!

But Daniel could not obey the edict without committing an atrocious insult against God and abandoning piety; because, as I have said, God demands this as a principal sacrifice. Hence it is not surprising that Daniel earnestly opposed the sacrilegious edict. Now, concerning the profession of piety, it was necessary for him to testify before men his perseverance in the worship of God.

For if he had altered his habits at all, it would have been a partial abjuration. He would not have said that he openly despised God to please Darius; but that very difference in his conduct would have been a proof of perfidious defection. We know that God requires not only faith in the heart and inward affections but also the witness and confession of our piety.

Daniel, therefore, was obliged to persevere in the holy practice to which he was accustomed, unless he wished to be the very foulest apostate! He was in the habit of praying with his windows open; hence he continued in his usual course, lest anyone should object that he gratified his earthly king for a moment by omitting the worship of God.

I wish this doctrine were now engraved on the hearts of all men as it ought to be. But this example of the prophet is derided by many; not perhaps openly and glaringly, but still clearly enough, the prophet seems to them too inconsiderate and simple, since he incurs great danger rashly and without any necessity.

For they so separate faith from its outward confession as to suppose it can remain entire even if completely buried; and, for the sake of avoiding the cross, they depart a hundred times from its pure and sincere profession. We must maintain, therefore, not only the duty of offering to God the sacrifice of prayer in our hearts but also that our open profession is required, so that the reality of our worship of God may clearly appear.

I do not say that our hasty thoughts are to be instantly spread abroad, rendering us subject to death by the enemies of God and His gospel; but I say these things ought to be united and never separated: namely, faith and its profession. For confession is of two kinds: first, the open and ingenuous testimony to our inward feelings; and secondly, the necessary maintenance of the worship of God, lest we show any sign of a perverse and perfidious hypocrisy, and thus reject the pursuit of piety.

Concerning the first kind, it is neither always nor everywhere necessary to profess our faith; but the second kind ought to be perpetually practiced, for it can never be necessary for us to pretend either disaffection or apostasy.

For although Daniel did not send for the Chaldeans by the sound of a trumpet whenever he wished to pray, he still formulated his prayers and vows in his chamber as usual. He did not pretend to be forgetful of piety when he saw his faith put to the test and when it was examined whether or not he would persevere in his constancy.

Hence he distinctly says, he went home, after being made acquainted with the signing of the decree. Had he been admitted to the council, he would doubtless have spoken out. But the rest of the nobles cunningly excluded him, lest he should interfere with them; they thought the remedy would be too late and utterly in vain as soon as he perceived the certainty of his own death.

Therefore, had he been admitted to the king’s council, he would there have discharged his duty and heartily intervened. But after the signing of the edict and the loss of all opportunity for advising the king, he retired to his house.

We must here note the impossibility of finding an excuse for the king’s advisers, who purposely stay silent or withdraw when they see that unanimity of opinion cannot be obtained, and think God will be satisfied if they only maintain perfect silence. But no excuse can be admitted for such weakness of mind.

And, doubtless, Daniel is unable to defend them by his example, since, as we have already said, he was excluded by the cunning and malice of the nobles from taking his place among them as usual, and thus admonishing the king in time. He now says, His windows were open towards Jerusalem. The question arises: was it necessary for Daniel to open his windows in this way?

For someone may object—he did this based on a mistaken opinion; for if God fills heaven and earth, what was the significance of his windows being open towards Jerusalem? There is no doubt that the prophet used this practice as a stimulus to his fervor in prayer. For when praying for the liberation of his people, he directed his eyes towards Jerusalem, and that sight became a stimulus to enflame his mind to greater devotion.

Hence, the opening of the prophet's windows was not for God's benefit, as if God would hear him more readily by having the open sky between his dwelling and Judea; but he rather considered himself and his natural infirmity. Now, if the holy prophet, so careful in his prayers, needed this help, we must consider whether or not our sloth in these days needs more stimulants!

Let us learn, therefore, when we feel ourselves to be too sluggish and cold in prayer, to gather all the aids that can arouse our feelings and correct the torpor of which we are conscious. This, then, was the prophet’s intention in opening his windows towards Jerusalem.

Besides, he wished by this symbol to show his household his perseverance in the hope and expectation of the promised redemption. When, therefore, he prayed to God, he kept Jerusalem in sight—not that his eyes could penetrate to so distant a region, but he directed his gaze towards Jerusalem to show that he was a stranger among the Chaldeans, even though he enjoyed great power among them, was adorned with great authority, and excelled in superior dignity.

Thus he wished all people to perceive how he longed for the promised inheritance, although for a time he was in exile. This was his second reason for opening his windows.

He says, He prayed three times a-day. This is worthy of observation, because unless we fix certain hours in the day for prayer, it easily slips from our memory. Although, therefore, Daniel was constant in pouring out prayers, he still imposed upon himself the customary practice of prostrating himself before God three times a day.

When we rise in the morning, unless we begin the day by praying to God, we show a brutish stupidity. This is also true when we retire to rest, when we take our food, and at other times, as everyone finds most advantageous for himself. For here God allows us liberty, but we all ought to feel our infirmities and apply the proper remedies.

Therefore, for this reason, Daniel was in the habit of praying three times. A proof of his fervor is also added when he says, He prostrated himself on his knees. This is not to say that bending the knee is necessary in prayer, but while we need aids to devotion, as we have said, that posture is important.

First of all, it reminds us of our inability to stand before God, except with humility and reverence. Then, our minds are better prepared for serious entreaty, and this symbol of worship is pleasing to God. Hence Daniel’s expression is by no means superfluous: He fell upon his knees whenever he wished to pray to God.

He now says, he uttered prayers and confessions before God, or he praised God. For we must diligently note how many people in their prayers merely mutter to God. For although they demand one thing or another, they are often carried along by an unrestrained impulse and, as I have said, are violent in their requests unless God instantly grants their petitions.

This is the reason why Daniel joins praises or the giving of thanks with prayers, as Paul also exhorts us concerning both. Offer up your prayers to God, with thanksgiving, he says (Philippians 4:6). It is as if he had said, "We cannot rightly offer vows and prayers to God unless we bless His holy name, even if He does not immediately grant our petitions."

In Daniel’s case, we must note another circumstance: he had been an exile for a long time and tossed about in many troubles and changes; still, he celebrates God’s praises. Which of us is endowed with such patience as to praise God if afflicted with many trials for three or four years? Indeed, scarcely a day passes without our passions growing hot and instigating us to rebel against God!

Since Daniel, then, could persevere in praising God when oppressed by so many sorrows, anxieties, and troubles, this was a remarkable proof of invincible patience. And, doubtless, he signifies a continuous act by using the demonstrative pronoun דנה, deneh, which refers to his ordinary habit—as he had done before, and from former times.

By noting the time, he indicates, as I have said before, perseverance, since he was not only accustomed to pray once or twice, but by regular constancy, he exercised himself in this duty of piety every day. The passage continues: