John Calvin Commentary Daniel 6:10

"And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." — Daniel 6:10 (ASV)

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: