John Calvin Commentary Daniel 6:25-27

"Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you. I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and stedfast for ever, And his kingdom that which shall not be destroyed; and his dominion shall be even unto the end. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions." — Daniel 6:25-27 (ASV)

Here Daniel adds the king’s edict, which he wished to be promulgated. And by this edict Darius testified that he was so moved by Daniel's deliverance that he attributed supreme glory to the God of Israel. Meanwhile, I do not think this is proof of the king’s real piety, as some interpreters here praise King Darius excessively, as if he had truly repented and embraced the pure worship prescribed by the Law of Moses.

Nothing of this kind can be inferred from the words of the edict—and this circumstance shows it—for his empire was never purged of its superstitions. King Darius still allowed his subjects to worship idols, and he did not refrain from polluting himself with such defilements. Instead, he wished to place the God of Israel on the highest elevation, thus attempting to mix fire and water!

We have previously discussed this point. For the profane think they fulfill their duty to the true God if they do not openly despise Him, but assign Him some place or other. And, especially, if they prefer Him to all idols, they think they have satisfied God. But this is all futile, for unless they abolish all superstitions, God by no means receives His due, since He allows no equals.

Therefore, this passage in no way proves any true and serious piety in King Darius. Instead, it simply implies that he was deeply moved by the miracle and celebrated the name and glory of the God of Israel throughout all the regions subject to him. Ultimately, as this was a special impulse on King Darius, it did not go beyond a particular effect; he acknowledged God’s power and goodness on all sides, but he focused on the example that was placed directly before his eyes.

Therefore, he did not continue to acknowledge the God of Israel by devoting himself to true and sincere piety. Instead, as I have said, he wished Him to be clearly superior to other gods, but not to be the only God. But God rejects this modified worship, and so there is no reason for praising King Darius. Meanwhile, his example will condemn all those who profess to be Catholic or Christian kings, or defenders of the faith, since they not only bury true piety but, as much as they possibly can, weaken the whole worship of God, and would gladly extinguish His name from the world. They thus tyrannize the pious and establish impious superstitions by their own cruelty. Darius will be a fitting judge for them, and the edict recorded here by Daniel will be sufficient for the condemnation of them all.

He now says, The edict was written for all people, nations, and tongues, who dwell in the whole earth. We see how Darius wished to make known God’s power not only to the neighboring peoples but also endeavored to proclaim it far and wide. He wrote not only for Asia and Chaldea but also for the Medes and Persians.

He had never been the ruler of Persia, yet since his father-in-law had received him into an alliance in the empire, his authority extended there. This is the meaning of the phrase the whole earth. This does not refer to the whole habitable world, but to that monarchy which extended through almost the entire East, since the Medes and Persians then ruled from the sea as far as Egypt.

When we consider the magnitude of this empire, Daniel might well say the edict was promulgated through the whole earth. Peace be multiplied to you! We know how kings in this way soothe their subjects and use gentle persuasions to more easily achieve their desires, thus obtaining the implicit obedience of their subjects.

And it is a customary gesture on their part to wish peace for their subjects. Meanwhile, as I have already said, they seek their favor with these enticements and thus prepare their subjects to submit to the yoke. By the term “peace,” a state of prosperity is implied, meaning, may you be prosperous and happy.

He afterward adds, the decree is placed in their sight; that is, they display their command before all their subjects. This, then, is the meaning of the phrase, my edict has been placed; that is, if my authority and power hold sway with you, you must obey me in this matter: that all may fear, or, that all may be afraid and tremble before the God of Daniel! By fear and terror, he simply means reverence, but he speaks as the profane are accustomed to do, who abhor God’s name.

He seems desirous to express how conspicuous the power of the God of Israel was, which should rightly impress everyone and lead all to worship with reverence, fear, and trembling. And this way of speaking is based on a correct principle, since lawful worship is never offered to God except when we are humbled before Him.

Therefore, God often calls Himself terrible, not because He wishes His worshippers to approach Him with fear, but, as we have said, because the souls of men will never be led to reverence unless they seriously comprehend His power and thus become afraid of His judgment. But if fear alone flourishes in men’s minds, they cannot cultivate piety, since we must consider that passage from the Psalm:

“With You is propitiation, that You may be feared.”
(Psalms 130:4)

God, therefore, cannot be properly worshipped and feared unless we are persuaded that He can be entreated; indeed, unless we are quite sure that He is favorable to us. Yet it is necessary for fear and dread to precede the humbling of the pride of the flesh.

This, then, is the meaning of the phrase, that all should fear or be afraid of the God of Daniel. The king calls Him so, not because Daniel had fabricated a God for himself, but because Daniel was His only worshipper. We very properly speak of Jupiter as the god of the Greeks, since he was deified by their folly, and thus gained a name and fame throughout the rest of the world.

Meanwhile, Jupiter, Minerva, and the crowd of false deities received their names from the same origin. There is another reason why King Darius calls the God whom Daniel worshipped Daniel’s God: just as He is called the God of Abraham, not through deriving any precarious authority from Abraham, but through God manifesting Himself to Abraham.

To explain this more clearly: Why is He called the God of Daniel rather than of the Babylonians? It is because Daniel had learned from the Law of Moses the pure worship of God, the covenant which God had made with Abraham and the holy fathers, and the adoption of Israel as His special people.

Daniel complied with the worship prescribed in the Law, and that worship depended on the covenant. Therefore, this name is not given as if Daniel had been free to fashion or imagine any god for himself, but because he had worshipped the God who had revealed Himself by His word.

Lastly, this phrase should be understood in such a way that it leads all to fear the God who had made a covenant with Abraham and his descendants, and had chosen for Himself a special people. God taught the method of true and lawful worship and unfolded it in His law, so that Daniel worshipped Him.

We now understand the meaning of the clause. Thus, we may learn to distinguish the true God from all the idols and fictions of men, if we desire to worship Him acceptably. For many think they worship God when they wander through whatever errors they please and never remain attached to the one true God.

But this is perverse; indeed, it is nothing but a profanation of true piety to worship God so confusedly. Therefore, we must contemplate the distinction I have pointed out, that our minds may always be kept within the bounds of the Word, and not wander from the true God, if indeed we desire to retain Him and to follow the religion that pleases Him.

We must continue, I say, within the limits of the Word, and not turn away to one side or the other, since countless fallacies of the devil will meet us immediately unless the Word holds us in strict obedience. As far as Darius is concerned, he acknowledged the one true God, but as we have already said, he did not reject the fictitious and perverse worship in which he was raised—such a mixture is intolerable before God!

He adds, Because He is alive and endures forever! This seems to reduce all false gods to nothing. But it has been previously said, and the circumstances prove it true, that when the profane turn their attention to the supreme God, they begin to go astray immediately. If they constantly acknowledged the true God, they would instantly exclude all fictitious ones. However, they think it sufficient if God obtains the first rank; meanwhile, they add minor deities, so that He lies hidden in a crowd, although He enjoys a slight pre-eminence.

Such, then, was the reasoning and the plan of Darius, because he held nothing clearly or sincerely concerning the essence of the one true God. Instead, he thought the supreme power resided in the God of Israel, just as other nations worship their own deities! We see, then, that he did not depart from the superstitions he had absorbed in his boyhood; and therefore, we have no reason for praising his piety, except in this particular case.

But, meanwhile, God extorted a confession from Darius, in which Darius describes God’s nature to us. Darius calls Him the living God, not only because He has life in Himself, but also because life emanates from Him, as He is also the origin and fountain of life. This epithet should be understood actively, for God not only lives but has life in Himself; and He is also the source of life, since there is no life independent of Him.

Darius afterward adds, He remains forever, and thus distinguishes Him from all creatures, in which there is no firmness nor stability. We also know how everything in heaven, as well as heaven itself, is subject to various changes. In this, therefore, God differs from everything created, since He is unchangeable and invariable.

Darius adds, His kingdom is not corrupted, and His dominion remains forever. Here Darius clearly expresses what he had previously stated regarding the firmness of God’s state, since God not only remains essentially the same but exercises His power throughout the whole world, governs the world by His own power, and sustains all things.

For if Darius had only said, “God remains forever,” we are so perverse and narrow-minded as to interpret it merely as follows: God, indeed, is not changeable in His own essence, but our minds could not comprehend His power as universally diffused. This explanation, then, is worthy of notice, since Darius clearly expresses that God’s kingdom is incorruptible and His dominion everlasting.

Secondly, Darius calls God his deliverer. Those who consider this edict an illustrious example of piety will say Darius spoke evangelically as a herald of the mercy of God. But, as we have previously said, Darius never generally embraced what Scripture teaches concerning God’s cherishing His people with mercy, His helping them through His being merciful to them, and nourishing them with a father’s kindness.

King Darius knew nothing of this reason. Daniel’s deliverance was well known; this was a particular proof of God’s favor. If Darius had only partially perceived God’s loving-kindness towards His servants, then he would have acknowledged His readiness to preserve and deliver them. This would be too cold unless the cause was added—God is a deliverer!—since He has deigned to choose His servants, bears witness to His being their Father, listens to their prayers, and pardons their transgressions.

Unless, therefore, the hope of deliverance is founded on God’s gratuitous adoption and pity, any acknowledgment of Him will be but partial and inefficient. Darius, then, does not speak here as if truly and purely instructed in the mercy of God; instead, he speaks of Him only as the deliverer of His own people.

Darius correctly asserts in general, “God is a deliverer,” since He snatched Daniel from the mouth of lions, that is, from their power and fierceness. Darius, I say, reasons correctly when he derives from one example the more extensive doctrine concerning the power of God to preserve and snatch away His people whenever He pleases. Meanwhile, he acknowledges God’s visible power in a single act but does not understand the principal cause and fountain of God’s affection for Daniel to be Daniel’s belonging to the sons of Abraham, and God’s paternal favor in preserving him. Therefore, this instruction should profit us and touch our minds effectually, since God is our deliverer. In the first place, we must confess ourselves to be admitted to favor on the condition of His pardoning us, not treating us according to our deserts, but indulging us as sons through His amazing liberality. This, then, is the true meaning.

Darius afterward says, He performs signs and wonders in heaven and earth! This should be referred to power and dominion, as previously mentioned, but Darius always considers the events before his eyes. He had seen Daniel dwelling safely with lions, and all the rest destroyed by them; these were manifest proofs of God’s power. Therefore, he properly asserts, He performs signs and wonders. But there is no doubt that Darius was admonished by the other signs that had taken place before he possessed the monarchy; he had doubtless heard what had happened to King Nebuchadnezzar, and then to King Belshazzar, whom Darius had slain when he seized his kingdom. He collects, therefore, more testimonies to God’s power, for the purpose of illustrating God’s glory in the preservation of Daniel. In short, if Darius had renounced his superstitions, the confession of his piety would have been pure, full, and sincere; but because he did not forsake the worship of his false gods and continued his attachment to their pollution, his piety cannot deserve our praise, and his true and serious conversion cannot be inferred from his edict. This is the complete meaning. It now follows: